After sixty-five years of ordained ministry and studying and
teaching the Scriptures around the world, I am convinced that C.
I. Scofield was taken in by an immense deception that he
unwittingly believed and included in his Bible notes to the
detriment of all who believe in them.

If the Church is to be built on the foundation of the apostles
and prophets with Jesus Christ the Chief Cornerstone, then the
presumptions and errors of the Scofield Reference Bible must be
exposed. We are not his judge. But concerning the Scriptures, we
are compelled to judge, 1Th 5:21. We are publishing this booklet
that others might be able to know the facts as we have found them
to be.

C.G.W.

INTRODUCTION

It is incredible that only one book has been written about one
of the most influential men in Evangelical history. That book is
"The Life Story of C. I. Scofield" by Charles Trumbull, Oxford
University Press, New York, 1920. In 1960, William BeVier, a
Master's student at Southern Methodist University, completed a
thesis, "A Biographical Sketch of C. I. Scofield." This has not
been published, but it is found in some Evangelical school
libraries and contains important information. In 1942-43, the late
Arno Gaebelein wrote a series of articles for Moody Monthly, "The
Story of the Scofield Reference Bible."

Until 1984, these were the only sources offered by Evangelicals
for material on the life and credentials of their most prominent
Bible teacher whose notes have influenced the church and changed
its direction. Thorough research was begun in 1984 by Joseph M.
Canfield to compile his book, The Incredible Scofield. His
information was gleaned from many sources. Genealogical data was
supplied by Ruth Scofield Kennedy from a branch of the Scofield
clan.

Other records come from:

University of Michigan Historical Society.

Episcopal Historical Society.

Encyclopedia of the History of St. Louis

Missouri Historical Society, St. Louis.

Kansas Historical Society.

U.S. Department of Justice, National Archives.

U.S. Census for Michigan 1869, Lenawee County.

U.S. Census for Tennessee, Wilson County.

Confederate Research Center.

City Directories, court records, newspaper articles of the
period, both American and British, ship sailings, etc. Information
was obtained from the papers of Emeline Papin's Estate, Cyrus'
sister, on file in St. Louis County Courthouse, Clayton, Missouri.
Some facts were gleaned from Laura Scofield Lames, another sister,
St. Louis Directory, 1877, public libraries, and many other
sources too numerous to mention.

Canfield did a masterful job of searching out the material for
his book, which may be obtained from J. M. Canfield, 129 Kyfields,
Weaverville, N.C. 28887. He gave me permission to write a
condensed version.

E.M.W.

TABLE OF CONTENTS

THE STORY OF SCOFIELD'S LIFE

SCOFIELD NOTES ANSWERED

DANIEL'S 70 WEEKS

THE REAL ISRAEL

ORIGIN OF SCOFIELD HERESIES

Scriptures quoted from KJV

THE STORY OF SCOFIELD'S LIFE

by

EMMA MOORE WESTON

Condensed from J. M. Canfield's book "The Incredible
Scofield"

In 1833, Elias and Abigail Scofield moved to Lenawee County,
Michigan to help her father operate a sawmill on the Raisin River.
Their home was on a cleared farm along the river.

They had four daughters from three to seventeen years of age.
Their last child, Cyrus Ingerson Scofield, was born August 19,
1843. His mother died three months later. Not long after, Elias
married again.

The older sisters soon married. Emeline married Sylvester V.
Papin, from a prominent French family of St. Louis, March 19,1850.
He was a law student and became a clerk in the City Assessor's
office and later became head of the department. In 1855, Laura
married a young dentist, William Eames. They moved to Lebanon,
Tennessee. Cyrus's sister, Victorine, was listed in the 1860
Census in Tennessee, as living with Laura and William.

Cyrus was not listed in the census records in either state. By
April 1861, when Fort Sumter was fired upon, Cyrus was visiting
his sisters in Tennessee. He never returned to Michigan.

Though not yet eighteen, Cyrus gave his age as twenty-one and
enlisted in the Seventh Regiment of the Tennessee Infantry. In
April 1862, he was listed as a patient in a hospital in Richmond,
Virginia. There was no mention of a wound, so he may have become
ill.

In July, he wrote to the Confederate Secretary of War asking
for exemption from further duty stating that he was a minor and a
citizen of Michigan. He also claimed that he had been visiting his
sister in Tennessee when he enlisted, that he had never voted in
the South and that his health was broken by exposure and battle
fatigue. He promised that in a short time he would enter the
militia in Tennessee.

On September 5, 1862, Cyrus was with the Tennessee Regiment
when they crossed the Potomac during heavy fighting. A discharge
was issued for Private Scofield in 1862 after one year of service.
There is no definite record of where he was for the next four
years.

Among the refugees forced out of the South by the war were the
Lames family and Victorine Scofield. They moved to St. Louis,
Missouri in 1863 where Sylvester Papin helped Lames open a
dentistry office. Victorine married and settled there so that was
also the place Cyrus settled. Sylvester placed Cyrus in his office
in the Assessor's Department and directed his training in law.

While working in this office, Cyrus studied to become familiar
with the law regarding land grants, titles, and deeds. He got his
law education on the job rather than in school. His name is listed
in connection with a case in Circuit Court of St. Louis County,
December term, 1866. This is the first definite date that appears
in Cyrus's life after the Civil War.

There were dinners, dances and parties in the French society
and Cyrus met Leontine Cerre, a Catholic society lady. She seemed
taken with the dashing young man from Tennessee. Cyrus married her
on September 21, 1866 when he was twenty-four. Daughter Abigail
was born July 13, 1867. Marie Helene was born in October 1869. The
family then moved from St. Louis to Atchison, Kansas.

Kansas politics was viciously crooked at that time and anyone
in Kansas politics was suspected of corruption. Cyrus was deeply
involved in it. Some of the problems involved his brother-in-law's
interests and squatters being ejected from illegally-occupied
land. Cyrus had engaged a lawyer, John J. lngalls, as legal
counsel to serve the family interests. lngalls later became State
Senator and had to be aware of the corruption and bloodshed.
Scofield had some sort of law partnership with lngalls who seemed
to sponsor him.

In 1871, Cyrus was elected Representative to the Lower House of
the Kansas Legislature from the Fourth District for one term.
Re-nomination from that District was blocked, so he filed from
Nehama County and was elected from the Eighth District. There is
no record to show he ever lived there during that period. The
Atchison Directory for 1872-73 lists the same addresses as before.
In June 1872, Scofield's first son, Guy Sylvester was born.

Though Ingalls served three terms in the Senate, he was very
immoral and had no concern for the truth. He recommended his
friend Scofield to President Grant for U.S. District Attorney for
the Federal Judicial District of Kansas. Cyrus gave up his seat in
the Legislature and took the oath of office on June 8, 1873. This
ex-Confederate soldier solemnly swore that he had "never born arms
against the United States."

That was rank perjury. We know he did military service in the
South. Evidently in 1873, he was not concerned about perjury.
However, a legal conflict of interest brought his term as District
Attorney for Kansas to a sudden end in less than six months.

An article on December 14, 1873 in the Daily Times of
Leavenworth suggested something was amiss in the D.A.'s office. A
case was pending against ex-Senator Pomeroy, and there were hints
that Pomeroy paid Cyrus to keep the case from coming to trial.

A later Daily Times item reported that Pomeroy, Scofield and
Ingalls were involved in "the most infamous of all infamous
political bargains ever transacted in Kansas." The reporter
suggested that Ingalls and Scofield had received pay-offs from
railroad officials and settlers in South Kansas. Cyrus resigned on
December 20, 1873 and was not involved in politics again.

Now there is another mysterious time in Scofield's life. Though
he was responsible for the support of a family of four, he
disappeared for a period of three to five years. One acquaintance
said, "Scofield had a bad reputation, and he just skedaddled out
of town." In his story of Scofield's life, Trumbull gets around
this by stating Cyrus did not like the type of life, associates,
and activities related to the D.A.'s office.

Leontine Scofield had problems of her own in this period. The
son, Guy Sylvester, died in December 1874, a year after Cyrus
resigned from the D.A.'s office. In the Atchison City Directory
for 1872-73 Cyrus's residence is still listed there. The St. Louis
Directory for 1877 lists "Scofield, Cyrus I., lawyer. Res. 3029
Dickson, St. Louis, Missouri." This means Cyrus had written Kansas
off--along with Leontine.

Mr. Trumbull's story states that Cyrus returned to St. Louis to
practice law. But the publication, The Bench and the Bar of St.
Louis County shows no evidence that C. I. Scofield was ever a
member of the St. Louis Bar in the nineteenth century. Mr.
Trumbull's story of a successful law practice is in question since
the Court Records of St. Louis show that at one point Cyrus badly
needed a lawyer of his own.

According to the court records, Cyrus had signed a note for a
$200 loan, which was to be repaid within sixty days. The note also
bore the alleged signatures of Emeline Papin and C. E Betts. When
the borrower tried to collect on the note after sixty days,
however, he was unable to locate either Cyrus's home or office.
Between closing date for the 1877 City Directory and August, the
"law" office had apparently been closed.

Both Cyrus's sister Emeline and Betts declined to pay the note.
A Sheriff's Deputy stated that a petition was served to Betts on
Sept. 14, 1877, although the other defendants could not be found
in St. Louis. Emeline was later served a petition in Webster,
Missouri. She claimed, though, that she had never seen nor signed
the note and asked to be dismissed from the suit. In preparation
for the hearing on March 1, 1878, Emeline's attorney subpoenaed
Charles Bass, a teller at the Boatman's Bank, to testify on her
behalf. After that, Simpson withdrew the action against Cyrus and
Emeline, leaving Betts as the sole defendant with $219.30
owed--with the interest still accruing. There is no record of
payment.

Scofield must have needed funds badly. On May 28, 1877, he took
out a ninety-day note for $900, again with the supposed signature
of Emeline Papin. This was case 46333. Again there was no payment.
Emeline denied endorsement, and Scofield could not be located. A
"successful lawyer" does not "blow town" to avoid a process
server. It seems probable that Cyrus forged her name. There was a
hearing on May 6, 1879, but the papers noted, "Dismissed on motion
of the plaintiff." There is no evidence that the man involved ever
got his $900 or that Cyrus made any effort to pay.

Another case strengthens the belief that Scofield was quite
active in forgery. Case 44326 involved another note with Emeline
E. Papin's signature for $250 on June 28, 1877. Emeline admitted
later that she knew this note was a forgery. Her testimony on May
10, 1878 read: "Mr. Vollmer came out to the house and handed me a
letter... I understood that there was a note due and that my
brother was in great danger." It is hard to know whether she was a
willing collaborator or if she was unaware her name was being
used. According to the understanding in dispensational circles,
Cyrus was by this time in the Kingdom and starting on the road to
righteousness.

There is no evidence that Cyrus was a successful lawyer serving
a respectable clientele. There were periods unaccounted for in his
life at this time. It has been assumed that Leontine decided to
leave Cyrus at the time and returned to Atchison. In fact, she had
never left Atchison. Cyrus's role as husband and father had been
irregular ever since he entered politics. Without regular
employment and income, he wandered. As Trumbull tells it, he led
the life of a bachelor.

The charges in the forgery lawsuits were dropped without proper
adjudication, suggesting that Scofield's career was in the hands
of someone with greater "clout" than Pomeroy or lngalls had ever
known. However, that career meant Leontine, the Catholic wife, had
to go. According to the Scripture (1Ti 5:8), a man who does not
provide for his own household is worse than an infidel, although
that did not appear to phase Cyrus; he never made any effort to
clean up the black marks on his record.

The 1912 edition of Who's Who in America places Scofield's
conversion sometime in 1879, and Trumbull indicates as much in his
biography. However, the only definite dates in 1879 tend to raise
doubts about what happened and when.

When did the conversion occur? Scofield says he was converted
at the age of thirty-six, and it has been assumed the event did
take place sometime before D. L. Moody's 1879-80 Evangelistic
Campaign. This places the conversion sometime after his
thirty-sixth birthday on August 19, 1879 and before the first
meeting of Moody's ministers in St. Louis on November 25, 1879. As
late as November 6, though, Cyrus was still involved with a
forgery charge, and that case's records do not agree with the
picture of a new convert trying to right matters of the past. Of
course, God forgives the past and changes a man into a new
creature if he is really born again (2Co 5:17), but one expects to
see a change of behavior. The details of Cyrus's conversion are
not supported by public records, so we do not know the whole truth
about the conversion of a man who has profoundly influenced the
church.

As the forgery cases were being dismissed with unseemly haste
and without fair settlement, Cyrus entered his new role as a
worker at the Moody meetings. Of course, until 1879, Cyrus was
close to illiterate in things Christian, so it is unclear what
role he could have played in Moody's campaign.

Scofield's Christian service was sponsored by Reverend James
Brookes, the pastor of St. Louis's Walnut Street Presbyterian
Church. As Scofield's ideas on prophecy began to take shape, they
were sparked by the teachings of his sponsor who was in turn
influenced by John Nelson Darby. About 1850, Darby began
publishing his dispensationalist writings in Europe, and from 1862
to 1877, he made seven lecture trips to America and Canada to
promote his teachings. Brookes's views of a failing church were
also influenced by other theologians who wanted the same prophetic
view taught and accepted.

Remarkably, with such limited theological background and
training, as well as little real scholarship, Scofield was able to
profoundly alter Christian theology. Indeed, the shape of
fundamentalism, which has claimed to be Orthodox Christianity, has
been determined by the influence of dubious characters like
Scofield.

During this time, Friedrich A. Tholluck was teaching something
more apostolic. In his study, Light From The Cross, he states his
belief in a triumphant church prevailing on earth against Satan
(Moody Press, Chicago, 1852.) He places the "Great Tribulation" in
A. D. 70, rather than modern doomsday prophecies which foresee
freeways littered with driver-less cars. The failure of Tholluck's
views to remain prevalent in this country is largely due to the
activities of Darby, Brookes and Scofield.

While involved in Moody's campaign, which remained in St. Louis
until April 1880, Cyrus avoided the reality of securing an income
for himself or support for his family left in Atchison, Kansas. He
paid his room rent, but sent very minimal amounts of money to his
wife, and only occasionally.

After the Moody meetings, Cyrus became Acting Secretary of the
St. Louis Y.M.C.A. in August 1880. If he still had a law practice,
it did not intrude on his Y.M.C.A. duties.

In July 1880, Cyrus joined the Pilgrim Congregational Church of
St. Louis. Rev. D.C. Goodell, the pastor, was a personal friend of
Brookes and apparently agreed with Brookes's views on prophecy.
The church issued Scofield a license to preach. He organized and
pastored the Hyde Park Congregational Church of St. Louis, where
he continued until the summer of 1882. Then someone suggested that
he might be the man to fill a vacancy in their Dallas, Texas
church.

On July 28, 1881, about the time Cyrus was licensed, Leontine
Scofield had divorce papers drawn up, although case number 2161
was not filed until December 9,1881. Leontine charged that Cyrus
had absented himself, abandoned the family, and neglected his
duties. Further, she charged that he had failed to contribute to
the family's economic well-being. Scofield denied each and every
allegation. The Court issued a decree for Leontine, but somehow
the divorce never became final. In March 1882, Cyrus's lawyer
requested a dismissal, which was granted. The case remained in
limbo.

Cyrus never disclosed that he had a wife to his congregation;
in fact, be gave them the impression that he was a bachelor. In
1883, Leontine became a librarian at the Atchison Public Library.
On October 1, 1883, she filed a second divorce petition, and on
December 8, 1883 the divorce was granted. Divorce papers deemed
Cyrus unfit for custody of the children.

It is assumed that the character of a candidate for a pastorate
would be carefully evaluated. No such evaluation could have been
made by the church in Dallas, Texas. Converted for less than four
years at the time, Cyrus had no theological training and limited
formal schooling. He had been admitted to the Bar in Kansas, but
had abused that privilege. He was separated from his Catholic wife
and family without the benefit of a divorce.

Scofield had received a fair amount of publicity during his
political life in Kansas. His sudden disappearance at the
beginning of 1874 left editors wondering. The contrast between the
politician of 1873, the scalawag of 1874, and the minister of 1881
was too profound to ignore. So we find a Scofield story in the
Atchison Patriot that was picked up by the Topeka paper, August
27, 1881. It follows, with the journalist's misspelling of
Scofield's name intact:

CYRUS I. SCHOFIELD IN THE ROLE OF A
CONGREGATIONAL MINISTER

"CYRUS I. SCHOFIELD, formerly of Kansas, late lawyer,
politician and shyster generally has come to the surface again,
and promises once more to gather around himself that halo of
notoriety that has made him so prominent in the past. The last
personal knowledge Kansans have had of this peer among scalawags
was when about four years ago, after a series of forgeries and
confidence games, he left the state and a destitute family and
took refuge in Canada. For a time he kept undercover; nothing
being heard of him until within the past two years when he turned
up in St. Louis, where he had a wealthy widowed sister living who
has generally come to the front and squared up Cyrus's little
follies and foibles by paying good round sums of money. Within the
past year, however, Cyrus committed a series of St. Louis
forgeries that could not be settled so easily, and the erratic
young man was compelled to linger in the St. Louis jail for a
period of six months.

"Among the many malicious acts that characterized his career
was one peculiarly atrocious that has come under our personal
notice. Shortly after he left Kansas, leaving his wife and two
children dependent upon the bounty of his wife's mother, he wrote
his wife that he could invest some $1,300 of her mother's money,
all she had, in a manner that would return big interest. After
some correspondence. he forwarded them a mortgage, signed and
executed by one Charles Best, purporting to convey valuable
property in St. Louis. Upon this, the money was sent to him.
Afterwards the mortgages were found to be base forgeries, no such
person as Charles Best being in existence, and the property
conveyed in the mortgage fictitious.

"In the latter part of his confinement, Schofield, under the
administration of certain influences, became converted, or
professedly so. After this change of heart, his wealthy sister
came forward and paid his way out by settling the forgeries, and
the next we hear of him he is ordained as a minister of the
Congregational Church, and under the chaperonage of Rev. Goodell,
one of the most celebrated divines of St. Louis. He causes a
decided sensation.

"It was known that Schofield was separated from his wife, but
he had said that the incompatibility of his wife's temper and her
religious zeal in the Catholic Church was such that he could not
possibly live with her.

"A representative of "The Patriot" met Mrs. Schofield today,
and that little lady denies, as absurd, such stories. There were
never any domestic clouds in their homes. They always lived
harmoniously. As to her religion, she was no more zealous than any
other church member. She attended service on the sabbath and tried
to live as becomes a Christian woman and mother. It was the first
time she had ever heard the objection raised by him. As to
supporting herself and children, he had done nothing. 'Once in a
great while, say every few months, he sends the children about $5,
never more. I am employed with A. L. Gignac and Co. and work for
their support and mine. As soon as Mr. Schofield settles something
on the children to aid me in supporting them and giving them an
education, I will gladly give him the liberty he desires. I care
not who he marries, or when, but I do want him to aid me in giving
our little daughters the support and education they should
have.'"

If the Dallas church officials had read the newspapers there
might have been a different outcome to this story. The Scripture
says, "Moreover he must have a good report of them which are
without; lest he fall into reproach and the snare of the devil."
(1Ti 3:7.)

Cyrus had a terrible report with the public but was on his way
to take a pastorate. He seemed to arrive in Dallas with little
luggage. New books came regularly and were used in preparing
sermons. If Scofield began "cramming" for ordination as early as
April 1882, either Goodell with Brookes's assistance, was doing a
"snow job" among the Congregationalists or else someone not yet
discovered had chosen Scofield for a ministerial role, as a step
to something else.

On his first full day in Dallas, he spoke twice to small
crowds. After one year, the membership was up to seventy-five,
including, as new attendants, the VanWark family. Hettie VanWark
and her sister joined in December 1883. Cyrus began paying
attention to Hettie. Their marriage certificate is dated March 11,
1884, but Cyrus gave the date as July 14, 1884.

Scofield started cottage prayer meetings that were popular and
added members to the church. His call as pastor for a one year
term came October 22, 1882. In June 1883, his salary was set at
$1,500 a year. His ordination to the ministry in October 1883 was
conducted while he was a defendant in the second divorce
proceeding, which became final in December 1883.

His ordination statement, read in part: "I hold that such faith
is always accompanied by that sincere repentance which involves a
change of mind toward God, and in respect of the guilt of sin."
His "repentance," however, did not include restitution to the men
involved in the forgery cases or making up for the neglect of his
family.

God seemed to bless Cyrus as his church grew numerically. After
four years, the church was able to assume its own support. The
American Home Missionary Society offered Cyrus the position of
Superintendent for Louisiana and Texas. He accepted and served for
many years. It meant that he would be absent from July to October
to minister at Bible conferences. He also taught classes at the
Y.M.C.A. and training classes for ministerial students.

By 1888, the church had 250 more members and built a new
church. Hettie was pregnant then and their son, Noel Paul, was
born December 22, 1888.

A Southern Baptist minister, J. R. Graves, published a book,
The Work of Christ Consummated in Seven Dispensations in 1883. It
has a dispensational scheme quite similar to the one which Cyrus
used later in the Scofield Reference Bible. Of course, both were
similar to the writings and lectures of J. N. Darby of a few years
earlier. This work of Graves was circulated in Scofield's area.
Judging from his later dispensationalism, Darby, Graves, Trotter
and Kelly must have contributed a great deal.

In 1888, Scofield printed Rightly Dividing the Word of Truth to
teach his classes the dispensational view. In 1856, a godly Scot
named Patrick Fairbairn wrote a scripturally-based refutation of
the whole dispensational business. Unfortunately, Scofield was not
enlightened on the matter. The Dallas church agreed to lengthy
vacation periods so Cyrus could minister wherever called, carry on
the Home Missionary Society work and speak at conferences. They
wanted to keep him as their pastor, so they willingly let others
fill in for the five months of the year during his absence. These
Bible conferences were to reshape a significant part of American
Protestantism.

During this time, Scofield was the head of Southwestern School
of the Bible in Dallas, the forerunner of the Dallas Theological
Seminary. This school is now a major center for spreading
Scofield's views.

The heart of Scofield's system is the teaching of prophecy that
proponents claim restores "lost truth," which has been lost since
the early days of the church. These were actually the heresies
lost since Cerinthus in the first century and Ribera in the
sixteenth century. Darby's dispensational schemes were promoted at
Bible conferences, particularly the ones at Niagara Falls. The
leadership was in the hands of James H. Brookes until his death in
1897. Later, A. C. Gaebelein took the lead but was unable to keep
it going. There was "rupture over the rapture" as differing views
were held.

As one early writer said, "There is not a Bible teacher or
anyone else living in the world today, who has found a secret
rapture in the Bible by his own independent study of the Bible
itself. These teachers come to the Bible with cut and dried
theories which they have learned elsewhere, and twist and torture
texts to fit the theory."

This Scofield teaching is concerned with a literal Jewish
kingdom to last for a millennium. It was first brought into the
early church by some Jews who still could not give up the hope
taught to them by the scribes and Pharisees. The Bible does not
teach it, and the disciples who had been taught it, rejected it
after Pentecost. Jesus warned about it in Mt 16:6-12. Scofield's
work was calculated to promote certain ideas. We must ask
ourselves if Jesus ever offered or announced himself as an earthly
King or claimed David's throne? Had he ever in any way suggested
he was going to set up an earthly kingdom? He said to Pilate, "My
kingdom is not of this world, if my kingdom were of this world,
then would my servants fight, that I should not be delivered to
the Jews, but now is my kingdom not from hence." (Jn 18:36.) They
could not prove him guilty before Pilate of any offense against
Rome.

Philip Mauro, author of numerous books on prophecy in the
1940s, has pointed out that in the New Testament the kingdom is
mentioned 139 times. But Scofield avoids comment on 118 of them
because they will not sustain the postponed kingdom theory.

In 1890, Scofield started a Bible Correspondence Course which
he directed until 1914 when it was taken over by the Moody Bible
Institute. Tens of thousands of students scattered over the world
were indoctrinated with his dispensational ideas.

Dwight L. Moody was born in Northfield, Massachusetts and in
his later years made his home base there. In 1895, Moody's home
church called Scofield to be its pastor for a year which meant
Cyrus had to leave Dallas and sever connections with the
Missionary Society.

In January 1896, Cyrus submitted his final report for his
ministry in Dallas reviewing his fourteen years there. Membership
had grown from 14 to 812. The active membership was 533. He sent
the report from Northfield, where he was already at work. He
arrived there early in 1896, but there was no mention of Hettie or
son Noel.

At the end of the year, the Dallas Church called for him to
return at a salary of $2,400 a year with two months annual leave.
He declined the offer as two months would not be enough time for
his wider ministry. He suggested that they seek another pastor and
moved his membership to the Northfield church.

In April 1897, Cyrus received word that Dr. James Brookes had
died. Later Scofield wrote of him, "My own personal obligations to
him are beyond words. He sought me in the first days of the
Christian life and was my friend and first teacher in the oracles
of God."

Moody also established the Northfield Summer Conferences for
Scripture searching and heart searching. These continued for many
years. Robert Scott of Morgan and Scott, a British publishing
house linked with the Plymouth Brethren, met Scofield there. That
played a role in Cyrus's later life.

Friends raised money in 1898 to build a chapel on the
Northfield campus for Moody's sixtieth birthday. It was finished
in 1899, shortly before Moody died. The chapel was organized as a
church in November 1899 and held its first service. Cyrus Scofield
was called as pastor. He remained there three more years.

In 1901, several men wanted to revive the Niagara Conferences.
A[n] estate was made available at Sea Cliff on Long
Island. Arno Gaebelein was at one of the first conferences. Cyrus
took leave of his church in Northfield. He reported later that he
and Gaebelein walked on the shore until midnight, and Cyrus told
him of his plan to produce a reference Bible.

At this time, Scofield purchased eight and a quarter acres of
land in the village of Ashuelot, Cheshire County, New Hampshire.
He was eager to erect a building on it.

In 1901, Scofield was admitted to membership in the Lotos Club
in New York City. This is an exclusive club founded by prominent
New Yorkers such as Whitelaw Reid of the N.Y. Tribune and Samuel
Untermeyer, the notorious criminal lawyer. Untermeyer was on the
Club's Literary Committee when Scofield's application was
presented. "The club was to promote social intercourse among
journalists, artists and members of musical and dramatic
professions and representatives, amateurs, and friends of
literature, science and the fine arts. At least one third of the
members shall be connected with said classes." Someone must have
thought Cyrus could qualify in the literary category. Scofield's
"postponed kingdom" teaching was most helpful in getting
Fundamental Christians to back the international interest in the
Zionist movement. Scofield kept up his Club membership until his
death. The selection of Scofield for admission to the Lotos Club
strengthens the suspicion that someone was directing his career by
concerns remote from fidelity to the truth of Jesus Christ.

Because Cyrus was in poor health, he resigned from the
Northfield pastorate. By early February 1903, he had settled
affairs in Northfield and returned to take up his duties in
Dallas. He still covered his summer circuit. Later that year, he
realized he must either give up the church or the work on the
Bible.

By early 1904, a trip to Europe was planned for research. (No
mention is made of Noel on this trip that lasted nine months.) As
Trumbull describes it, research there was presumably necessary for
a full rounded understanding of all view points.

Mr. Scott, the Morgan and Scott publisher who first met
Scofield at Northfield, took the Scofields to his home near
Dorking. As Trumbull reports the story, the men discussed a
publisher. Mr. Scott took Cyrus to see McHenry Frowde, head of the
Oxford Bible Publishing House of Great Britain. He was interested
and said he would consult Mr. Armstrong, head of the American
Branch of Oxford University Press. And so it happened that the
great publishing house of the English speaking world would publish
the Scofield Bible.

After about two months in England, the Scofields went to
Switzerland, settling at Montreux where Cyrus planned to work on
the Bible. However, he was sick and unable to work for four
months. Either Scofield or Trumbull slipped up on the story,
though, for two pages later Trumbull reports that Scofield spent
nine months at Montreux in uninterrupted labor. Gaebelein states
that this illness was in 1906, although other sources have Cyrus
in Michigan at that time.

Scofield had a supply of large page, wide margin notebooks
purchased for the Bible work. While Cyrus was sick, Hettie cut up
an entire Bible and pasted it page by page in the notebooks.
Later. Cyrus put his notes beside the text.

Before that time, though, the Scofields returned to Dallas
because of lack of funds. It was 1905. The church still wanted him
for its pastor, but it needed more attention than he could give
and work on his notes. The church called Reverend Irving Carrott
as associate pastor at a salary of $1,500 yearly and retained
Scofield as pastor with a salary of $1,000 a year. That hardly
seems enough to support a family and pay his Lotos Club dues. In
January 1906, though, the church raised the salary to $3,000 a
year, and gave him his freedom to travel.

Cyrus became ill again and went to a sanitarium in Clifton
Springs, New York to gain strength and to work on his notes. It
appears that they went by way of New York for he wrote to
Gaebelein on Lotos Club stationery dated 2 Sept. 1905: "By all
means follow your own views of prophetic analysis. I sit at your
feet when it comes to prophecy and congratulate in advance the
future readers of my Bible on having in their hands a safe, clear,
sane guide through what to most is a labyrinth." Many believe
Gaebelein had much to do with the shaping of Scofield's
dispensational prophetic views.

Miss Ella Pohle, who had helped with the Bible Correspondence
Course, joined the Scofields to help with the work for the next
year. By May 1906, the three went to New York City with the
notebooks. While Cyrus stayed at the Lotos Club, Hettie and Ella
stayed some place where work was continued on cross references.
Later in May, they moved to New Hampshire to the Crestwood Camp
where they stayed in tents--one large one for living and a smaller
tent for working.

Scofield's biographers do not agree on this period. Gaebelein
has Cyrus going to Europe in 1904 for two years, falling ill in
Montreux for four months in 1906 and arriving back in New York on
May 27, 1906.

He supports this by a letter dated May 27,1906 from Crestwood
Camp. If that letter is valid, ship arrivals should show one which
fits the travel story. Of the eleven ships arriving that day, none
fit the story.

The Bible work continued through 1906, and Cyrus was in
constant contact by mail with his seven consulting editors: Arno
C. Gaebelein, Henry G. Weston, James M. Gray, Arthur T. Pierson,
W. G. Moorhead, William Erdman and Elmore Harris.

In September 1906, Scofield wrote to the Dallas church of his
need to go to London for more study. Again the notebooks went to
Europe with the Scofieids. Once more the biographers are mixed up.
Trumbull states that the Scofields stayed in Europe for two years,
but this conflicts with church records. Trumbull writes, "The
treasures of the Oxford libraries were fully at the disposal of
the man who was making himself a Bible scholar by mastering the
Bible scholarship of the world...He covered the whole field of
such scholarships whether friendly or unfriendly--to the Bible."
(To cover the whole field is patently impossible in the time
available.) He did not give a lifetime to study as real scholars
have done.

There are so many discrepancies in the stories of this trip,
which brings up the suspicion that the trips were for effect and
publicity. Finally, in less than one year, the Scofields were back
at Crestwood Camp and were again joined by Ella Pohle. The
manuscript boxes were stored in a small workshop and the work was
done in a small tent. A fire burned the living quarters, but the
work tent and shed and all the notebooks were unharmed.

In June, they left Ashuelot and went to Lake Orion, Michigan to
do the work. En route, Cyrus went via New York and, on June 5,
1907, signed the contract with the Oxford University Press for
publication of the Scofield Reference Bible. It was officially
published on January 15, 1909.

Harry Ironside, a dispensationalist and pastor of Moody
Memorial Church, Chicago, said, "Alas, how ready are well-meaning
people to put the ministry of human teachers in the place of the
Holy Scriptures and almost unconsciously begin 'teaching for
doctrines the commandments of men' never realizing his indictment
could be applied to the very system he spent his life defending
and propagating."

One wonders why Scofield's work took seven years. His ideas had
been formulated (or handed to him) early in his ministry. His
teaching and correspondence course had followed along the same
lines. The Plymouth Brethren, his spiritual forebears, had
extensively published Darby's writings, which he could have
culled.

Trumbull said. "Scofield was concerned to find and state
exactly what the Bible itself had to say on any and every point."
But there are gaping omissions. Scofield does not comment on
verses dealing with divorce, family responsibilities and breaches
of moral and/or civil law:

His own litany of such breaches:

1873 --false oath of office

1874 --taking bribes

1874 --failure to provide for family

1877 --fraud and forgery

1879 --failure to pay notes

1883 --divorce

1909 --adding to the Word of God

When Scofield received a request from Chicago's Marquis
Publishing Co. for information for an entry in Who's Who in
America. Vol. 7, Cyrus filled it in and returned it. In this 1912
entry, year 1912, we note the following on page 1850:

Some readers may feel that too much has been made of
discrepancies in Scofield's stories. Some could have been through
carelessness or misunderstanding, but that is not possible with
this entry in Who's Who. The story of the law practice has no
support in official records. It seems that whoever prepared this
data was very selective and calculated the deception. Can the
system be credible if its "patriarch" uses calculated
falsehood?

In Trumbull's biography there are 38 errors in 130 pages. Some
could be caused by careless editing or condensation, but there are
discrepancies for which the most ready explanation is deliberate
fabrication. If Scofield appeared to have a clear mind and memory
in 1919, then he must be responsible for being inaccurate. What
Trumbull related may be what Scofield wanted known. Trumbull, with
Scofield's assistance, used a pitchfork to do a cover up.

The Scofields moved to Douglaston, in the borough of Queens,
N.Y. His only guaranteed income was $600 yearly from Dallas. How
did they live, keep a son in school, buy a home, and keep up the
dues in the Lotos Club? Scofield and others organized the
Community Church of Douglaston. The first meeting was held May 2,
1915 in a store on Main Street leased for services. Their first
social affair was a reception honoring Dr. and Mrs. Scofield on
February 9, 1916, when he was seventy-three years old.

In 1917, Oxford University Press published a revised edition of
the Scofield Reference Bible. The 1909 edition disappeared, and
the most widely circulated issue is the one revised in 1917. The
greatest change was in placing a date on each page of the
text.

Scofield and Charles Trumbull met at the Southfield Bible
Conference in Crescent City, Florida and were photographed
together. In the winter of 1919, the two met for several days at a
home that was made available to Cyrus at Crescent City. Trumbull
stayed a while to interview Scofield to get material for a series
of articles for the S. S. Times that appeared between May and
September that year.

In 1920, the Oxford University Press issued the articles in the
book, The Life Story of C. I. Scofield. These books seem to be
almost unobtainable today. Trumbull was a competent and
experienced journalist, but this writing differs from other
writing that bears his name because of inaccuracies. The facts he
wrote down do not agree with official public records.

Cyrus last attended service at the Douglaston church on May 22,
1921. In July, one month before his seventy-eighth birthday, the
fierce heat of summer distressed him, and there were hours of
intense suffering. The family realized recovery was impossible. He
was unconscious for two days before the intense pain passed and he
fell asleep for good. He passed away at 11:00 A.M. on July 24,
1921 as church bells were ringing. Cause of death: cardio vascular
renal disease.

The funeral was on Wednesday, July 27 at the First Baptist
Church in nearby Flushing. Several ministers spoke and praised the
life and work of Cyrus I. Scofield. He was buried at Flushing.

The Scofield will, drawn up in May, was presented for probate
in Queens County on August 2, 1921. Cyrus noted he had provided
good and comfortable homes for his wife and son. The entire
estate, estimated at $23,004, was left to Hettie and Noel. There
was no mention of his first family.

Value judgments are unpopular, but we have a statement from
Scofield himself that offers its own judgment: "Character is what
we are. Conduct is what we do. Reputation is what is said about
us. Character is what we are. A bad man does not habitually do
good actions, or a good man habitually do evil actions. We all
know these things."

The most reasonable interpretation of the work of Scofield is
that it is neither honest nor valid. As such, it should have the
whistle blown, for it is properly outside the line of valid
Christianity. It seems many evangelicals are trying to disengage
themselves from what now appears to be a tottering wreck, a wreck
erected by Darby, Arno Gaebelein and C. I. Scofield. The Scofield
Reference Bible did, and is doing, a great disservice to the
Kingdom of God.

SCOFIELD NOTES ANSWERED

by

CHARLES GILBERT WESTON

From the Scofield Reference Bibles

1917 and 1967 editions

(Referenced as SRB 1917 and SRB 1967)

As a very young Bible school teacher I obtained books on the
Christian life, principles of interpretation, doctrine and
prophecy that were duly approved in "Fundamentalist" circles. Also
I was given a copy of the 1917 Scofield Reference Bible. I ran
into problems of squaring what they taught with what I was
learning as I studied and taught the Scriptures. Now I am past 80,
having studied, ministered, and taught for 64 years around the
world. Many others have helped and still help me. Please hear some
Scriptures bearing on biblical interpretation that must be
clarified.

l Sa 2:30: "Wherefore the Lord God of Israel saith, I said
indeed that thy house, and the house of thy father, should walk
before me forever: BUT NOW the Lord saith, Be it far from me; for
them that honor me I will honor, and they that despise me shall be
lightly esteemed." Definitely forever does not mean
unconditionally. We see God's promises are conditioned by his
person and sovereignty. Then we realize that IF a so called
unconditional promise COULD be made it would nullify God's
sovereignty -- an absolute impossibility. So any claim of this or
that promise being unconditional is false. God says, "IF thou
wilt...then will I." There is always an IF.

See also Jer 18:5-10, quoting 7-10, "At what instant I shall
speak concerning a nation, and concerning a kingdom, to pluck up,
and to pull down, and to destroy it; If that nation, against whom
I have pronounced, turn from their evil, I will repent of the evil
that I thought to do unto them. And at what instant I shall speak
concerning a nation, and concerning a kingdom, to build and to
plant it; If it do evil in my sight, that it not obey my voice,
then I will repent of the good, wherewith I said I would benefit
them."

These words spoken to Israel were applicable to lsrael as a
nation. It totally eliminates all so called unconditional promises
and prophecies to Israel or to any nation. God is no respecter of
persons or nations, but is just and fair to all alike with
abundant mercy to all who call upon him in truth.

Hope was not blotted out despite the destiny prophesied for the
carnal apostates. (lsa 5:1-14.) Any person who would repent could
find mercy and blessing with the godly Remnant. (Isa 1: 16-20:
Joel 2:32.) Furthermore, God promised a sure attainment of the
promises of Ex 19:5-6 when he would make a New Covenant with the
house of lsrael and the house of Judah. (Jer 31:31, 34-37.)

The Lord spoke of his Remnant in Mal 3: 16-17:"...they shall be
mine saith the Lord of Hosts, when I make up my jewels." (Heb
Cegulah). The same peculiar treasure (Cegulah) as at Ex 19:5-6.
The same Remnant of lsa 10:22-23, and of Hos 1:10 and 2:23, spoken
of by Jesus at Jn 1:11-13, by Paul at Ro 9:23-26, and by Peter at
1 Pe 2:3, 910. These who love God continually honor the Lord of
that New Covenant as the Lord taught them, (Lk 22:19-20 ) and as
Paul taught, (1 Co 11:23-26) for the Promised SEED gave himself
for whosoever, for the Jew first and also for the Gentiles. (Ge
22:18; Jn 3:16; Gal 3:8-16, 29; Heb 8:6-13; 9:15; 12:22-28.)

Now we have moved scripturally and in boundaries of apostolic
principles so far and have stepped on the toes of some holding
unintended errors.

Jesus, the Impregnable Rock of the New Covenant, may not be
chipped, altered, moved, obscured or ignored without disastrous
consequences. His ministry was to bring this New Covenant, (lsa
42:6; 49:8; Jer 31:31-37; Mal 3:1-2; Mat 24:35,) bringing the
fulness of divine revelation. (Jn 8:47; Dt 18:18-19; Acts
3:22-23.) Moses' great prophecy emphasizes that Christ would bring
the fulness of the Word of God. Heb 12:1-2 is comparable to Moses'
prophecy.

In Dt 18:18, God says. "I will put my words in his mouth, and
he shall speak unto them all that I shall command him." Then Peter
declares that whoever will not hear HIM shall be destroyed from
among the people. (Ac 3:23. ) And Paul says, "If any man teach
otherwise and consent not to the words of our Lord Jesus Christ,
he is proud, knowing nothing, destitute of the truth; from such
withdraw thyself." (1Ti 6:3-5.) Consider: Jesus is the Way, the
Truth and the Life. Any omission or variation of his word is a
departure from the Truth and the Way, and we fear, from the Life
itself. (Col 2:8-9; Tit 1:9-11,14; 1Ti 3:3-4,7; 2Ti 4:2-4.)

The list of Scripture passages that are ignored, resisted,
twisted, shaded, perverted, brushed by or veiled by diversionary
notes is a testimony against its content in the preaching and
Bible teaching of this 20th century, including the creeds and
dogma on which it may seek to justify itself. Men today, as the
Pharisees did, are doing these things to Christ.

When men preach a doctrine that finds no room for a full clear
presentation of Mt 13:36-43 or of Acts 3:22-23, then they are
committing that very sin. And when they build a doctrine that has
no room for the full meaning of 2Pe 3, Ro 8:18-23 and 2Th 1:6-10,
then they have built a false doctrine for itching ears. When men
begin to see the truth in God's word and realize that to confess
it would cost money, job, esteem or leadership, and fail to take a
stand for truth, then they too have joined the Pharisees with
their vested interest. Every sin mentioned here is rampant in our
time.

I have often spoken against the Scofield Reference Bible notes
as being an abomination and advised students against using a
Scofield Bible lest their minds be affected because of the evil
heresies it contains. Such statements must be substantiated or the
person who makes them repudiated. Some persons are so wedded to
the error and so blinded by it, that they will receive no
teaching, but Jesus said, "Why call ye me Lord, Lord, and do not
the things that I say?" (Lk 6:46.) "Not everyone that saith to me
Lord, Lord, shall enter into the kingdom of heaven but he that
doeth the will of my Father which is in heaven." (Mt 7:21.)

True Bible study takes time and labor and careful faithful
attention to what a writer is saying without trying to make him
say what we want him to say. Teaching in the Old Testament was
veiled and much could not be understood until the Messiah came.
The New Testament writers remove the veil for us. They taught the
whole revealed will of God. Many teachers today are teaching
doctrines the Apostles did not teach and some which they
thoroughly condemned.

The dispensational scheme that Scofield picked up from others
divided time into seven dispensations during which time man is
tested, he said, in respect of obedience to some specific
revelation of the will of God.

He lists seven periods of time:

1. Innocence -- creation to the Fall. (Ge 2:16-17.)

2. Conscience -- from the Fall to the Flood.

3. Human government -- from the Flood to Abram

4. Promise -- Abram to the giving of the Law on Sinai.

5. Law -- Sinai to the Cross of Christ.

6. Grace -- from the death of Christ to the judgments in
Revelation.

7. Kingdom -- the last of the ordered ages -- the time
Christ will restore the Davidic kingdom and reign one thousand
years.

This is Scofield teaching, not the Bible. He gives no
scriptural authority for there is none to be given. These
divisions are arbitrary and they all overlap. God made a promise
in Eden of a Coming One. Adam had a conscience for he hid after he
disobeyed. No one can be saved apart from God's grace in any
age.

When Albertus Pieters wrote about the Scofield Bible in
1938, he said it was one of the most dangerous books on the
market.

SCOFIELD'S BASIC
ERRORS

1. He disregards the witness, the doctrines and the examples of
interpretation of the Old Testament that are given us by the
apostles in the New Testament.

2. He usurps apostolic authority by contradicting their clear
teaching and so setting himself above them.

3. He makes false statements exactly opposite to known facts to
support his false doctrines.

4. The greatest reigning error of this century is his teaching
that promises a millennial kingdom on the earth after Christ
returns for his church. (cf. Ro 8:18-23.)

5. That the church was not foreseen and that the prophets never
prophesy of the church. (Isa 54:1; Hos 1:9-10; 2:23; Gal 4:2130;
Ro 9:22-26 and 1Pe 2:9-10.)

The leaven of these teachings has permeated everywhere, even
where his notes are unknown. For proof to back up my accusations
see the following:

SCOFIELD note (SRB 1917, 1967) from the Introduction to THE
FOUR GOSPELS: "All (gospels) record Christ's offer of Himself as
King."

ANSWER: That statement is plainly false. Nowhere does Jesus
ever suggest in the faintest way that he is waiting for popular or
national approval to establish his kingdom or to be an earthly
king. Jn 6:15, "When Jesus perceived that they would come to take
him by force to make him a king, he departed..." His offer of the
kingdom is the same he made to Nicodemus at the beginning of his
ministry, "Except a man be born again, he cannot SEE the Kingdom
of God," Jn 3:3. Also Jn 3:14-16. Take it and be saved; neglect it
and be lost.

SCOFIELD note (SRB 1917, 1967) on Mt 4:17: " 'At hand' is never
a positive affirmation that the person or thing said to be at hand
will immediately appear, but only that no known or predicted event
must intervene." The verse reads "From that time, Jesus began to
preach and say, repent for the kingdom of heaven is at hand."

ANSWER: Scofield is speaking pompous nonsense. Mk 1:15 reads:
"The time is fulfilled for the kingdom of heaven is at hand.
Repent ye and believe the gospel." The Scripture gives us plenty
of examples as to what the term at hand means. In Mt 26:46, Jesus
said, "He that betrayeth me is at hand." And while he was yet
speaking Judas came and kissed him and betrayed him. 'At hand'
means something within your reach. So the Scripture uses it
continually.

SCOFIELD note (SRB 1917, 1967) on Mt 4:17: "When Christ
appeared to the Jewish people, the next thing, in the order of
revelation as it then stood, should have been the setting up of
the Davidic kingdom. In the knowledge of God, not yet disclosed,
lay the rejection of the kingdom and the King, the long period of
the mystery-form kingdom, the worldwide preaching of the cross and
the out-calling of the church. But this was as yet locked up in
the secret counsels of God." Then he gives Mt 13:11,17 and Eph.
3:3-10.

ANSWER: The first statement -- "When Christ first appeared to
the Jewish people the next thing should have been the setting up
of the kingdom," is the error of the Pharisees, that Christ should
appear as a mighty warrior conquering the world for Israel and
setting up such a kingdom on earth. Scofield's notes reveal this
as his understanding of the kingdom. He declares that is what
should have been according to the revelation to that point.
Nothing could be further from the truth. That is absolute heresy.
Israel, clinging to this false hope, lost everything in A.D. 70.
Scofield falsely assumed that the Davidic Covenant prophesied an
earthly enthronement of Christ upon the throne of David with Jews
ruling over all.

The first year of Christ's ministry is given in the first four
chapters of John. In Jn 3:1-2, we read, "There was a man of the
Pharisees, named Nicodemus, a ruler of the Jews, the same came to
Jesus by night and said unto Him, 'Rabbi, we know that thou art a
teacher come from God, for no man can do these miracles that thou
doest, except God be with him.'" Who came? Nicodemus, a ruler of
the Jews, a member of the Sanhedrin. He came by night to talk with
Jesus alone.

The Sanhedrin knew that Jesus was a teacher come from God. What
then was on their minds? The Messiah! They were looking for the
kingdom. They knew the prophecy that Messiah should come 490 years
or so, after the commandment to rebuild Jerusalem and the Temple.
It was now time for Messiah to appear. That is why they sent
inquirers to John the Baptist and why Nicodemus has come to
question the Lord.

Jesus answered him, "Verily, verily, I say unto thee, Except a
man be born again, he cannot see the kingdom of God. Nicodemus
said unto him, How can a man be born when he is old? Jesus
answered, Verily, verily I say unto you except a man be born of
water and of the Spirit, he cannot enter into the kingdom of God.
That which is born of the flesh is flesh, that which is born of
the Spirit is Spirit. Marvel not that I said unto thee, Ye must be
born again." (Jn 3:5-7.) That was the beginning of Jesus' ministry
and at its very beginning he is preaching the kingdom. What kind?
A kingdom with a sword-rattling, warrior Messiah? No way! A
Messiah who will be lifted up as Moses lifted up the serpent in
the wilderness, that whosoever believeth in him should not perish
but have eternal life. (Jn 3:14-15.)

"You mean that Jews cannot see the kingdom of God unless they
are born again?" Nicodemus, you are Jewish flesh, a member of the
Sanhedrin, a Pharisee. Your Mosaic religion, Abrahamic descent,
your Jewish flesh with all its pride, none of it can get you into
the kingdom of God--only the new birth."

This is the kingdom that Jesus preached from the beginning of
his ministry, but Scofield twists things up to make it appear
Jesus was preaching the Pharisees' earthly kingdom.

Look at the second statement where Scofield says, "In the
knowledge of God, not yet disclosed lay the rejection of the
kingdom and King." Scofield thereby denies great and clear
prophesies where the rejection, crucifixion, death, burial,
resurrection and enthronement of Christ in glory are all set
forth. (lsa 53; Ps 2; Ps 16:8-11, Ps 110:1-4) Was he totally
ignorant of these wonderful prophecies?

The third statement reads: "The long period of the mystery-form
kingdom, the worldwide preaching of the cross and the out calling
of the church. But this was as yet locked up in the secret
counsels of God." (Mt 13:11,17; Eph 3:3-10) Using mystery in this
context defines it as something beyond our knowing in this age.
Jesus spoke to this age in Mt 13:11, saying, "...it is given unto
you to know the mysteries of the kingdom of heaven" and Mark says
"... unto you it is given to know the mystery of the kingdom of
God..." (Mk 4:11.) The prophets caught the reality of the
Messianic, that is, the Christian, age. For example, in 1Pe 1: 12,
"Unto whom it was revealed..." Also David, (Ac 2:25-31) and Moses,
(Ac 3:22-23) concerning Israel. And Peter and Paul. (Ac 3:24 with
26:22, 23) Christ unveiled the mysteries of the kingdom for this
age.

SCOFIELD note (SRB 1917) on Mt 6:33: "The kingdom of God is to
be distinguished from the kingdom of heaven." Part (4), The
kingdom of God ... is chiefly that which is inward and spiritual;
while the kingdom of heaven is organic, and is to be manifested in
glory on the earth." Scofield implies that one does not enter the
kingdom of heaven by being born again, this is required only for
entering the kingdom of God. See also Scofield note (SRB 1917,
1967) and (I Co 15:24 part 4)

ANSWER: Such a view causes more problems. Jesus said, "Except
ye be converted ... ye shall not enter into the kingdom of
heaven." (Mt 18:3) "Except a man be born again he cannot see the
kingdom of God." (Jn 3:3) The kingdom of God and the kingdom of
heaven are one and the same.

SCOFIELD note (SRB 1917, 1967) on Mt 11.11: "John Baptist was
as great morally, as any man 'born of woman,' but as to the
kingdom he but announced it at hand. The kingdom did not then
come, but was rejected, and John was martyred and the King
presently crucified. The least in the kingdom when it is set up in
glory ... will be...in the fulness of power and glory. It is not
heaven which is in question, but Messiah's kingdom."

ANSWER: Scofield here, as often, makes anti-christian Israel
sovereign over God, as if their opposition spoiled God's plans and
purpose and the kingdom had to be postponed. What impossible
nonsense! (Cf. Isa 46:10)

SCOFIELD note (SRB 1967) on Jn 18:36: "'My kingdom is not of
this world' -- this verse has erroneously been taken to mean that
Christ was disavowing that his kingdom would be established on
earth."

ANSWER: Read Eph 1:19-23, which shows this Scofield teaching is
utterly false. This is God's description of Christ's present
exaltation. It is described again in Php 2:9-10; 1Ti 6:15-17 and
Mt 28:18.

SCOFIELD note (SRB 1917, 1967) on Mt 11:28: "Come unto me all
ye that labor and are heavy laden and I will give you rest." "The
new message of Jesus. The rejected King, now turns from the
rejecting nation, and offers, not the kingdom, but rest and
service to such in the nation as are conscious of need. It is a
pivotal point in the ministry or Jesus (1917).

ANSWER: Mt 11:28: "Come unto me all ye that labor and are heavy
laden and I will give you rest, take my yoke upon you and learn of
me, for I am meek and lowly in heart, and ye shall find rest for
your souls. For my yoke is easy and my burden is light." How
beautifully these words fit together with the very beginning of
Jesus' message. These blessings are for those who are born again,
finding rest in the loving care of Jesus.

"In old Israel when the Jews said the Shema, it was their
formula for taking the yoke of the kingdom." (Life and Times of
Jesus, pg. 267, par. 3, by Edersheim). "Take my yoke" in Jewish
context meant entering the kingdom. Jesus never changed his
message.

Scofield overlooked verse Mt 11:27. Jesus said, "All things are
delivered unto me by my Father." Also Mt 28:18: "All authority is
given unto me in heaven and in earth." He is speaking of his
kingship. (Ps 2:6-7; Ac 13:33. What is he saying? "Come unto me
all ye that labor and are heavy laden and I will give you rest
unto your souls." You will have entered the kingdom that cannot be
moved. l am able to care for you. All things are delivered into my
hands. Scofield says the new message, "The rejected King now turns
from the rejecting nation and offers, not the kingdom but rest and
service to all who are in conscious need of his help," (1967). In
Mt 12. Jesus healed a man deaf, blind and possessed of the devil.
"And all the people were amazed and said, Is this not the son of
David, the King?"

If he had withdrawn the offer of the kingdom, why would the
kingdom be so much on the people's minds? But the Pharisees said,
"This fellow does not cast out devils but by Beelzebub, the prince
of devils." What disturbed the Pharisees? These people were
getting the idea that Jesus was indeed the king. They didn't like
it. So they smeared the name of Jesus, saying he was possessed of
the devil.

Jesus said, "Every kingdom divided against itself is brought to
desolation, and every city or house divided against itself cannot
stand. If Satan cast out Satan, he is divided against himself, how
then shall his kingdom stand? If I by Beelzebub cast out devils,
by whom do your children cast them out? Therefore they shall be
your judges, but if I cast out devils by the Spirit of God, then
The Kingdom of God has come unto you."

Casting out devils manifested authority over Satan's realm.
This must indeed be the Messiah, the people thought. "Is not this
the son of David'?" How that disturbed the Pharisees with their
idea of a warrior king. They didn't want anything like this. The
kingdom was not waiting to come. It had not been postponed to the
millennium. It was there and in action then and if they could
believe and accept it, they could be born into that kingdom. Jesus
never changed his message. They did kill the King, but three days
later God gave him his eternal throne. Rev 1:4-6 is the present
kingdom. (Cf. Mt 28:18; Ps 16:8-11) We know he arrived in heaven
because he sent the Holy Spirit back. (John 7:39; Ps 110: 1-4)

SCOFIELD note (SRB 1917, 1967) on Mt 3:2: "The kingdom of
heaven ... signifies the Messianic earth rule of Jesus Christ."
(1917) "The kingdom of heaven will be realized in the future
millennial kingdom" (1967).

ANSWER: That is heresy! Jesus told Pilate, "My kingdom is not
of this world, if my kingdom were of this world then would my
servants fight." His kingdom is of the new creation. Peter in Acts
2:22-26 and Paul in Acts 13:22, 33, 47, their first recorded
sermons, make it clear that the Davidic Covenant is fulfilled with
its accompanying Messianic Psalms, 2 and 110:1. Paul comments on
110:1 at 1Co 15:24-26, showing Christ in his present session
working from his heavenly throne conquering every enemy. There is
no honest teaching that would bring that throne to earth for the
Father says it is in heaven and the Son is to sit there UNTIL he
puts all enemies under his feet. Ps 110:2 indicates he has enemies
in Zion.

Those wedded to the millennial heresy seem to be capable of any
atrocity against the Word of God to try to support that teaching,
even if Scripture has to be flatly contradicted to fit it.

SCOFIELD note (SRB 1917, 1967) on Mt 8:11-12: HE HAS NO NOTE on
these verses, "And I say unto you, That many shall come from the
east and west, and shall sit down with Abraham, and Isaac, and
Jacob, in the kingdom of heaven. But the children of the kingdom
shall be cast into outer darkness: there shall be weeping and
gnashing of teeth."

ANSWER: These verses are Jesus' tremendous prophecy of the fate
of Israel at his Second Coming. Scofield ignores it and teaches
just the opposite elsewhere. These Scriptures show all the evil
persons burning in hell fire and all the saved ones in the glory
of God's kingdom. (cf. Lk 13:24-28) Scofield flatly denies this
and the words of Mt 13:37-43. He says, No, the millennium comes
next and the judgment pictured here is one thousand years later.
In all these contradictions, he is contradicting him whom he calls
Lord. "For the Son of Man shall come in the glory of his Father
with his angels; and then he shall reward every man according to
his works." (Mt 16:27) The final day of judgment is at the end of
this age--the end of all things of this fallen creation.

SCOFIELD note (SRB 1917, 1967)on Ro 11:1-6, last paragraph:
"That the Christian now inherits the distinctive Jewish promises
is not taught in Scripture. The Christian is of the heavenly seed
of Abraham and partakes of the spiritual blessings of the
Abrahamic Covenant, but Israel as a nation always has its own
place, and is yet to have its greatest exaltation as the earthly
people of God."

And SCOFIELD note (SRB 1917, 1967) on Ro 11:26, last paragraph:
"According to the prophets, Israel regathered from all nations,
restored to her own land and converted, is yet to have her
greatest earthly exaltation and glory."

ANSWER: This is the millennium of the Pharisees, not of the
Bible. It contradicts the plain prophecies of Jesus himself.
Israel's only hope is Ro 11. Paul says they were cast away because
of unbelief but verse 23 says, "If they abide not still in
unbelief, shall be grafted in: for God is able to graft them in
again." See lsrael's end as in Jer 23:39-40; 24:910; 29: l0-11 and
Isa 65:1-15. Israel after the flesh is not an heir of God and
never, ever will be. Israel is cast out. 1Co 15:50, "Flesh and
blood cannot inherit." Gal 4:21-30 says. "Shall not be heir
with...."

See also 2Th 1:6-10: "...And to you who are troubled rest with
us, when the Lord Jesus shall be revealed from heaven with his
mighty angels, in flaming fire taking vengeance on them that know
not God, and obey not the gospel of our Lord Jesus Christ: who
shall be punished with everlasting destruction from the presence
of the Lord, and the glory of his power: when he shall come to be
glorified in his saints, and to be admired in all them that
believe."

See also Lk 17:26-27; Mt 24:35-39: "As it was in the days of
Noah, so shall it also be in the days of the Son of Man. They ate,
they drank, they married wives, they were given in marriage, until
the day that Noah entered the ark, and the flood came and
destroyed them all." Why not believe the Lord'? Oh, but that
millennium.

See also Lk 17:29-30: "The same day that Lot went out of Sodom
it rained fire and brimstone from heaven and destroyed them all.
Even thus shall it be in the day when the Son of Man is
revealed."

If the flood takes away all the unsaved in this one day, where
does a millennium come in? Only those in the ark are saved. There
are no others left. Scofield has no note on this. He cannot give
an honest comment for it would ruin his teaching, such as in his
note on Mt 3:2: "The prophetic aspect, the kingdom is to be set up
after the return of the King in glory."

You cannot ignore any Scripture and pretend honesty in
interpretation. Jesus has all power. What more could be given him?
He is above all now. ( Mt 28:18: Eph 1:20-21)

In Lk 19:11-27, Jesus teaches by parable, about his kingdom
because the Jews supposed it should immediately appear. But, in
verse 12, he taught them he must leave and go to a far country to
receive his kingdom and after that return; but his citizens hated
him, and sent a message after him, saying, "We will not have this
man to reign over us." Upon his return he would judge his servants
and his enemies. The parable illustrated his judgments of his
servants, good and bad. He said, "But those mine enemies, which
would not that I should reign over them, bring hither, and slay
them before me." (v. 27.)

"Oh no," some would say. "We have a greater revelation. After
he comes again he is crowned king and the kingdom is set up and
those, who would not have him, now see him in his glory and
believe in him and with him reign over the Gentiles for a thousand
years."

Now, that is something indeed! Isn't it amazing what can be
done by just a little art of interpretation?

Mt 13:47-50 gives the parable of the net cast into the sea, in
which good and bad fish are drawn in and sorted. The bad are
thrown away. "So shall it be at the end of the 'aion' age: the
angels shall come forth and sever the wicked from among the just,
and shall cast them into a furnace of fire; there shall be wailing
and gnashing of teeth." This is an ignored text, as some prefer to
teach the opposite.

In Ps 110:1, Jehovah, the Father, says to the Son, David's
Lord, "Sit thou at my right hand until I make thine enemies thy
footstool." In 1Ch 29:23 we see David's throne: "Then Solomon sat
on the throne of the Lord, i.e., of Jehovah as king instead of
David his father." The same throne, not a make do, nor a special
throne just for Jesus, but the throne of Jehovah in each case, and
now Jesus sits upon it in heaven. It is God's throne and kingdom,
and God has promised that Jesus would be there forever. (1Ch
17:14.) The same throne at 1Ch 28:5; 29:23 and 2Sa 7:5, 16 is also
called David's throne forever. So it is one eternal throne over
one eternal kingdom of God and of Christ, which was shown on earth
in type form as David's.

But David in Hebrew means, The Beloved, and is the name of
Christ at Eph 1:6 and at several prophetic references, including
Eze 34:23-24; 37:24-25; Isa 55:3-4: Ps 89. God has exalted Jesus
to sit upon that throne forever. And Jesus took that throne at his
Resurrection.

If it is "forever" then why does the Psalmist prophesy "till I
make thine enemies thy footstool?" That is a set time, the time of
the struggle with evil, the measure of this age with its gospel
work and mercy For whosoever will. John in Rev 1:9 calls it "His
kingdom and patience." Peter speaks of the time measure and its
work in Ac 2:29-36; 3:20-21. It is 2Pe 3:8-10. David says in Ps
110:2. "Rule thou in the midst of thine enemies." It is now and it
will end at his coming, for this session of his reign will bring
every enemy into submission, and that from his heavenly throne,
not after he comes back to earth, but definitely before. (1Co
15:24-26 and verses 50-54) The early church, the reformers,
Calvin, Luther. Melancthon, Ridley, Arminius, Latimer, Whitefield,
John and Charles Wesley and Spurgeon all saw this truth. Eph
1:19-23 shows the Scofield teaching utterly false. This is God's
description of Christ's present exaltation, described again in Php
2:9-10 and 1Ti 6:15-16 and Mt 28:18.

SCOFIELD note (SRB 1917, 1967) on Dt 30:3: "It is important to
see that the nation (Israel) has never as yet taken the land under
the unconditional Abrahamic Covenant, nor has it ever possessed
the whole land."

ANSWER: The conditional physical land promise to Moses and the
nation, (Ex 3:8, 17; Lev 18:28) was completely fulfilled. (Jos
21:43,45) "And the Lord gave unto Israel all the hind which he
sware to give unto their fathers; and they possessed it, and dwelt
therein. There failed not ought of any good thing which the Lord
had spoken unto the house of Israel, all came to pass."

The unconditional land promise to Abraham's SEED was a
different promise. The Apostle Paul defined this different promise
in Gal 3:16, saying God made promises to Abraham concerning
Abraham's SEED that the promises were to the single descendant,
Jesus Christ, in whom all the nations would be blessed, (Ge
22:17-18); the same to Isaac, (Ge 26:4) and to Jacob, (Ge
28:13-14.) Scofield very conveniently HAS NO EXPLANATORY NOTES on
these Scriptures. Many modern Bible translations have furthered
Scofield's Abrahamic Covenant error by changing SEED from the
singular (Christ) to the plural "descendants" and thus have
substituted the many physical descendants as heirs to the promises
in place of the one true spiritual inheritor, Jesus Christ! This
is a crucial error of immense import. Paul further develops the
meaning of SEED to include all those who are one in the Body of
Christ. (Gal 3:26-29; Ro 12:5.) The promises of the land and of
multiplying the SEED are fulfilled forever in the saints of the
Body of Christ who have, do now, and will occupy his Kingdom in
this present age. (Heb 11:8-16.)

SCOFIELD note (SRB 1917, 1967) on Lev 23:24: "...these
trumpets, always symbols of testimony, are connected with the
regathering and repentance of Israel after the church, or
pentecostal period is ended."

And SCOFIELD note (SRB 1917, 1967) on Lev 23:27, last lines:
"Historically the fountain of Zec 13 was opened at the
crucifixion, but rejected by the Jews of that and succeeding
centuries. After the regathering of Israel the fountain will be
efficaciously 'opened' to Israel."

ANSWER: Scofield speaks above as if he were God. But Lk 13:2528
says, "When once the master of the house has risen up, and hath
shut to the door, and ye begin to stand without, and to knock at
the door saying, Lord, Lord open to us; and he shall answer and
say unto you, I know you not whence you are ... depart from me,
all ye workers of iniquity. There shall be weeping and gnashing of
teeth, when ye shall see Abraham, and Isaac, and Jacob and all the
prophets, in the kingdom of God, and you yourselves shut out."

SCOFIELD note (SRB 1917, 1967) on Lk 13:28: HE HAS NO NOTE
HERE. What could he say that would not contradict Jesus?

Jesus also gives the parable of the tares in the field that
shall be destroyed first at his coming at the harvest at the end
of the age: (Mt 13:37-43; 13:47-50) No second chance. The end of
the age will bring every person to his eternal destiny.

Any doctrine that clearly contradicts a plain, clear statement
of Scripture, be it prophecy or the words of Jesus, cannot be
true, no matter how many Scriptures are quoted in an attempt to
prove otherwise or that contradict Moses' statement in Ac 3:22-23:
"Moses truly said unto the fathers, A prophet shall the Lord your
God raise up unto you of your brethren, like unto me, him shall ye
hear in all things whatsoever he shall say unto you ... Every soul
which will not hear that prophet shall be destroyed from among the
people."

God said upon condition of your disobedience, "I will make
Jerusalem a curse to all nations of the earth." (Jer 26:4-8) Those
pinning their hopes on an earthly city will be cursed along with
her. There is no salvation at all for the earthly city, as Gal
4:22-30 plainly teaches.

The book of Revelation is a book of signs and symbols; if a few
verses in chapter 20 about a thousand year period contradict
Jesus, Peter, Paul and Moses, something is wrong with the
interpretation of the passage. Scofield is the arch heretic of all
church history and his notes have influenced, and in some cases
have controlled, a large portion of church thinking for this
century.

These strong words may draw blood, but the Scripture warns,
"Cursed be he that doeth the work of the Lord deceitfully and
cursed be he that keepeth back his sword from blood." (Jer 48:10)
There is much good material in the Scofield 1917 notes, and more
in the 1967 edition, but the old heresies are still there. No
poison pill is all poison, only enough to kill you.

SCOFIELD note (SRB 1917, 1967) from Introduction to THE FOUR
GOSPELS part 1: "...the mind should be freed from presuppositions,
especially the notion that the Church is the true Israel."

ANSWER: Scofield asks you to free your mind from the truth of
the biblical teaching of the Church and swallow his false
teaching. Listen to Paul, (Ro 2:28-29): "For he is not a Jew,
which is one outwardly; but he is a Jew, which is one inwardly;
and circumcision is that of the heart, in the spirit and not in
the letter; whose praise is not of men but of God." See also Ro
9:6b-8: "They are not all Israel which are of Israel. Neither
because they are of the seed of Abraham, are they all children;
but, in Isaac shall thy seed be called." That is, "They which are
the children of the flesh, these are NOT the children of God; but
the children of the promise are counted for the SEED." (cf. Hos 1:
10; Ro 9:24-26)

G. Campbell Morgan, in 1943, two years before he passed to be
with the Lord, wrote to a correspondent concerning the union of
Israel and the church: "I am quite convinced that all the promises
made to Israel are found, are finding and will find their perfect
fulfillment in the church. It is true that in time past, in my
expositions, I gave a definite place to Israel in the purposes of
God. I have now come to the conviction, as I have just said, that
it is the new and spiritual Israel that is intended." (Letter to
Rev. H.F. Wright, New Brunswick, Victoria. From A New Heaven and a
New Earth, Archibald Hughes, Presbyterian and Reformed Press, Box
185, Nutley, N.J.)

SCOFIELD note (SRB 1917, 1967) on Mt 28:18-20: The Great
Commission. He gives a dissertation concerning the name of the
Trinity, but nothing about the exalted authority of Christ or the
command to go and teach all nations to observe whatever he
commanded his disciples. Nothing about Christ backing them up and
being with them all the days.

ANSWER: Then what do these notes amount to? They are an
extensive diversion to turn your mind away from the real meaning
of the passage, for Scofield is against these teachings having
anything to do with the Church of Jesus Christ.

Look at the Great Commission: "And Jesus came and spake unto
them, saying, All power is given unto me in heaven and in earth."
(Power here is Greek -- authority). "All authority is given unto
me." ALL AUTHORITY. There is no other. "Go ye therefore, and teach
(or disciple) all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; teaching them to
observe all things whatsoever I have commanded you; and, lo, I am
with you always, even to the end of the world." Whatever he
commanded his disciples, all nations were to be taught to keep and
obey. Then he said that he would be with them to the end of the
world. A literal rendering would be, "I am with you all the days,
even unto to the end of the age."

This word has come to us, and Jesus has commanded us to keep
all the commandments that he gave his disciples when he was with
them. Shall we send back word to the Lord that we are not about to
do so on the authority of Scofield?

SCOFIELD note (SRB 1917) on Introduction to 2 Corinthians:
(This outrageous heresy has been removed from the 1967 Scofield
Bible. However, millions of copies of the 1917 Bible are still
being used around the world so I am including this note from p.
1230.)

"It is evident that the really dangerous sect in Corinth was
that which said, 'And I of Christ."' He puts in parenthesis, (1Co
1: 12) and continues, "They rejected the new revelation through
Paul of the doctrines of grace, grounding themselves, probably, on
the kingdom teachings of our Lord as a minister of the
circumcision, (Ro 15:8) seemingly oblivious that a new
dispensation had been introduced by Christ's death. This made
necessary a defense of the origin and extent of Paul's apostolic
authority."

ANSWER: What made it necessary? Some people said, "I am of
Christ," and they were wrong? Is PAUL the one who has the new
revelation for this dispensation? This completely rejects all the
teachings of Christ and acceptance of his death. Scofield says his
teaching as a minister of the circumcision had been blotted out by
his death. His teachings had been kingdom teachings, which
according to Scofield, are postponed until his hypothetical
millennium and they were oblivious to Paul's new revelation.

See 1Co 1:10-17. Paul says, "It is reported to me that every
one of you is saying, I am of Paul. I am of Apollos and I of
Cephas and I of Christ." Then, he points out it was not Paul or
Cephas who died for them, but Christ. Paul, Apollos, Cephas are
only those who helped, but Christ is the center. Then concluding,
he says, "All things are yours, whether of Paul, or Cephas or life
or death or things present or things to come, but all are yours
and ye are Christ's and Christ is God's." (1Co 3:21-23.) Paul
rebukes them for some things, but he never rebukes the ones who
said, "I of Christ." In that you are right, you are of Christ.

Scofield is saying that Paul is the mediator of the new
covenant. That the new dispensation begins with Paul. That he
reveals the gospel. That Jesus was only teaching law. Scofield
makes that clear in his notes (SRB 1917, 1967) on Mt 5:2-20 where
he claims, when you look closely, that Jesus taught law and that
it was not our privilege or duty to keep all his words. Here we
have heresy of the first water. Jesus, over and over in his
discourse to the disciples in the upper room, emphasizes the
necessity of keeping his commandments because they are the will
and Word of God. Scofield says, "No, put it all away."

This is major heresy. This is what Paul says to withdraw
yourself from. Scofield takes the death of Christ as the turning
point of the dispensation, whereas Jesus took the coming of John
Baptist as the turning point. (Lk 16:16. Satan deceived
Scofield.)

See Heb 2:1-4: "Therefore we ought to give the more earnest
heed, lest at any time we should let them slip. For if the word
spoken by angels was steadfast, and every transgression and
disobedience received a just recompense of reward: How shall we
escape, if we neglect so great salvation which at the first began
to be spoken by the Lord, and was confirmed unto us by them that
heard him; God also bearing them witness, both with signs and
wonders, and with divers miracles, and gifts of the Holy Ghost,
according to his own will."

Where did the gospel begin? "...which at the first began to be
spoken by the Lord, [not by Paul, but by the Lord] and was
confirmed unto us by them that heard him," --the twelve plus Paul,
for Paul heard him also. The source of the gospel is not Paul, as
Scofield teaches. The gospel of grace came by our Lord Jesus
Christ. "The law was given by Moses, but grace and truth came by
Jesus Christ." We all agree that anyone who gets saved gets saved
by the grace of God, forgiveness of sins, and the regenerative
work of God through the Holy Spirit, and only then. But when this
has taken place, it will manifest itself in obedience. Note Heb
5:8-9: "Though he were a son, yet learned he obedience through the
things which he suffered. And being made perfect, he became the
author of eternal salvation, unto all them that obey him." Now
that's clear. In 1Jn 2:4, we read: "He that saith I know him and
keepeth not his commandments, is a liar and the truth is not in
him."

SCOFIELD note (SRB 1917, 1967) on Mt 5:17: "Christ's relation
to the law of Moses may be thus summarized: 1. Christ was made
under the law. 2. He lived in perfect obedience to the law. 3. He
was a minister of the law to the Jews, clearing it from rabbinical
sophistries, enforcing it in all its pitiless severity upon those
who professed to obey it."

ANSWER: "For this is the love of God, that we keep his
commandments, for his commandments are not grievous." (1Jn 5:3.)
Even the Ten Commandments could not be called grievous, that a
person should be true to God and not depart to idols. That was not
grievous, or that one should honor God and not take his name in
vain. Was that a painful commandment, or to honor his father and
mother, to keep the Sabbath day of rest, to refrain from lying
about his neighbor, or not to commit adultery, or not to covet
things that were not his own? Are these things pitiless? Scofield
speaks as if they are. He speaks of Christ as being a minister of
the law to the Jews clearing it from rabbinical sophistries and
enforcing it in all its "pitiless severity." My Bible says the law
was added because of sin, but grace did much more abound, cf: Jn
8:1-11 I don't see anything pitiless about God dealings with the
Jews. Certainly, there is none in the Sermon on the Mount.

SCOFIELD note (SRB 1917, 1967) on Jn 14:6: "Jesus saith unto
him, I am the way, the truth and the life; no man cometh to the
Father but by me." Scofield HAS NO NOTE on Jn 14:6.

ANSWER: Scofield denies Jn 14:6 elsewhere by teaching that
Israel is still God's people, walking with the Father, but at
Christ's Second Coming they will then accept Christ. See 1Jn
2:22-23, "Who is a liar but he who denieth that Jesus is the
Christ? He is antichrist that denieth the Father and the Son.
Whosoever denieth the Son. hath not the Father." See also 1Jn
4:1-6.

SCOFIELD note (SRB 1917) on Mt 13:47 last lines: "He sees the
redeemed of all ages, but especially his hidden Israel, yet to be
restored and blessed."

SCOFIELD notes (SRB 1917, 1967) on Rev 3:21 and 2Sa 7:16: These
notes advocate that we are not to assume 'the throne of his father
David,' is synonymous with 'my Father's throne,' or that the
'house of Jacob' is the Church composed of both Jew and Gentile.
(cf. 1Ch 29:23: Ps 110:1; Ac 2:29-35 of the throne and 1Ch
17:14.)

ANSWER: See Lk 1:32-33. "He shall be great, and shall be called
the Son of the Highest, and the Lord God shall give unto him the
throne of his father David: And he shall reign over the house of
Jacob forever; and of his kingdom there shall be no end." One
throne forever, all others are destroyed. Ac 3:22-23 describes the
house of Jacob.

ANSWER: False, for works of obedience are the fruit of faith,
Jas 2:14-26; 1Co 9:25.

SCOFIELD note (SRB 1917, 1967); Ac 7:38: "Israel in the land is
never called a Church (SRB 1917)." "A better translation would be
'the congregation' (SRB 1967)."

ANSWER: He is against the church being in the Old Testament;
see 1Ch 28:8; 29:1,10, 20; Dt 23:1-8, Israel the Church of God, Ac
7:38. The Church in the wilderness -- ekklesia is Greek for
Church. This appears over eighty times in the Old Testament.
Qahal, Hebrew for Church, appears 133 times and is translated
congregation. Edah, a synonym for Qahal, appears over 120 times.
The Old Testament Church was a type of the New Testament Church.
(Dt 23:1-8; Heb 9:7-10, 15, 23, cf. Ex 24:4-8) All are now New
Testament. (Heb 12:22-24; Eph 2:11-22) Qahal equals Church in
Salkinson's Hebrew New Testament. Congregation is not merely a
better translation. It is synonymous with Church. It is the Church
in the land.

SCOFIELD note (SRB 1917, 1967) on 1Co 14:1: "Tongues and the
sign gifts are to cease, meantime they are to be used with
restraint."

ANSWER: Scofield spins his prohibition to cease out of thin
air. Nowhere do the Apostles, who gave us instructions for this
age, call for a ceasing of the gifts of the Spirit. "Wherefore,
brethren, covet to prophesy. and forbid not to speak with
tongues." (1Co 14:39.)

God set the ministry gifts in the Church: apostles, prophets,
gifts of healing, helps, governments and diversities of tongues.
These gifts of the Spirit were to empower the Church to carry out
the Great Commission.

Lennard Darbee makes a thought provoking comment in Tongues the
Dynamite of God: "Unlike ancient Israel, the Church no longer
kills the prophets, it simply ignores them, and it is not so much
the neglect of the fruits, but rather the contempt of the gifts
that hamstrings the Church of our day. Does God go to great length
describing the gifts of the Spirit--of which he would not have us
ignorant, line them up like ninepins and then with love for a
bowling ball, do away with them? We are to desire spiritual
gifts." (pp. 26-27.)

Three chapters, 1 Corinthians 12, 13 and 14, give instructions
for the Church about the value and use of the gifts of the
Spirit.

SCOFIELD: This note on Mt 5:2-12 (SRB 1917) was also removed
from the 1967 Bible. "For these reasons, the Sermon on the Mount
in its primary application gives neither the privilege nor the
duty of the Church. These are found only in the Epistles."
Scofield explains that these words mean very little to you. They
are reserved for a future kingdom.

ANSWER: That is rank heresy! Jesus says you will not get into
his kingdom unless you are busy keeping his words. 1Ti 6:3-5 says
"If any man teach otherwise and consent not to wholesome words,
even the words of our Lord Jesus Christ and to the doctrine
according to godliness," (That, believe me, is the Sermon on the
Mount). "He is proud, knowing nothing but doting about questions
and strifes of words, whereof cometh envy, strife, railings, evil
surmisings. perverse disputings by men of corrupt minds and
destitute of the truth ... From such withdraw yourself." Scofield
calls Jesus, "Our Lord," but says it is not your duty or privilege
to keep his sayings.

Peter quotes Moses in Acts 3:22-23, as he has told the people
of Israel, "to repent and be converted that your sins may be
blotted out ... For Moses truly said unto the fathers, A prophet
shall the Lord your God raise up unto you of your brethren like
unto me, him shall ye hear in all things whatsoever he shall say
unto you. And it shall come to pass that every soul which will not
hear that prophet shall be destroyed from among the people."
Peter's preaching is quite different front Scofield's notes. Which
one is the heretic?

A FINAL WORD

There are many more errors in the Scofield notes. He was
untaught in the Scriptures before being converted. He was pushed
forward and licensed to preach in three years. He pastored and
traveled for the Missionary Society and was very busy for years.
But in 1901, he told Gaebelein he was thinking of producing a
reference Bible. In 1904, he made a trip to England (to the
birthplace of John Darby's Dispensationalism) for research. In
1909, the Bible was put on the market with advertising puff
extraordinaire. It was swallowed by the Evangelical world and many
Bible schools.

It was an absolute impossibility for one man to do the study
and research necessary to annotate a whole Bible in seven or eight
years. He had to use other men's material and the notes indicate
that he must have used work firm John Nelson Darby, James Brookes
and J R. Graves whose beliefs were similarly close to the Plymouth
Brethren.

We have his own statement in the letter he wrote to Gaebelein,
"By all means follow your own views of prophetic analysis. I sit
at your feet when it comes to prophecy and congratulate in advance
the future readers of my Bible on having in their hands a safe,
clear, sane guide through, what to most is a labyrinth." It is
noticeable that he avoids notes on subjects where his personal
life did not square with the Scriptures.

His followers have a picnic using the captivity promises of the
prophets to bring Israel back to Palestine, "Now being fulfilled
before your eyes." They ignore Isa 10:22-23; 65:1-15; Gal 4:21-30
and deny the words of Jesus, Mt 8:10-12; Lk 13:24-29; etc.

I love the Jewish people and deeply desire to see them accept
Jesus as their Messiah and be born into his Kingdom, but I cannot
go beyond Scripture in showing the future of antichrist Israel as
a nation. I feel that this Dispensational teaching is giving them
false hope and in holding to it they could lose everything as
their ancestors did in A.D. 70.

Charles Gilbert Weston

DANIEL'S 70 WEEKS

by

CHARLES GILBERT WESTON

Taken from cassette tapes and notes from

The Weston Study Bible by EMMA MOORE WESTON

Daniel's mind was troubled and his soul shaken by what he read
in the scrolls of Jeremiah the prophet. Jeremiah prophesied a
return from their 70-year captivity in Babylon. That was good, but
there were other terrible prophecies that he did not understand.
God said that he would visit them to perform his good word toward
them in causing them to return from all nations where he had
driven them and give them "an expected end."

But Jeremiah saw two baskets of figs, some very good and some
so bad that they could not be eaten. These represented people. God
would give the good figs a heart to know him (Jer 24:7), and they
would be his people and he would be their God for they would
return to him with all their heart.

But the bad figs would be removed to all the kingdoms of the
earth to be a reproach and a proverb, a taunt and a curse in all
the places where he would send them. Jeremiah took a bad vessel
out and broke it before the elders of the people so it was beyond
repair and told them that God would do just that to this people
and city. (Jer 24:8.)

Daniel put on sackcloth and ashes and gave himself by prayer
and fasting to seek God. In deep distress and repentance, he
prayed.

"Then Gabriel was caused to fly swiftly and touched me about
the time of the evening oblation and informed me. Now, Daniel I
have come to give thee skill and understanding ... Now therefore
understand the matter and consider the vision. I have come to show
thee and give thee understanding." (Da 9:21-23) What matter? What
vision? The vision that Jeremiah gave him of what was to take
place when the Messiah would come.

"Seventy weeks are determined upon thy people and the holy city
to finish the transgression and to make an end of sin and to make
reconciliation for iniquity and to bring in everlasting
righteousness and to seal up the hidden prophecy and to anoint the
most Holy. From the going forth of the commandment to restore and
to build Jerusalem unto Messiah the Prince shall be seven weeks,
and threescore and two weeks: the street shall be built again, and
the wall, even in troublous times." (Da 9:24-25) A day for a year
is the proper method of interpretation for the time measure
present here. In these verses the calculated days equal 483 years.
In the first seven weeks of years (49 years) they had a job to do
in rebuilding the city.

Who could ask for anything more specific? Now they can know
when he is coming and have time to prepare. The scholars knew it
was time for Messiah to come when the rumors went through the land
that angels had announced his coming at the birth of Jesus.

They had thirty more years to wait before Jesus walked down to
the Jordan to be baptized. As he went up out of the water, they
saw a dove descend on him and a voice from heaven said, "This is
my Son in whom I am well pleased." (Mt 3:17) This was the end of
the 69th week, which fills the 483 years before Messiah should
come. It is marked by the end of the time and by the special name,
The Prince. The Father identified him as "David" (Strong's #1732):
the Hebrew form of the English "the beloved." The literal Greek
is, "This is my Son, the Beloved, that is the prophesied David:"
(Ps 89:3 and 26-37: Isa 55:3-4; Jer 30:5-9; Eze 34:23; 37:24; Hos
3:5; Eph 1:6 and Col 1:13) God publicly identified and gave
witness to Messiah-King explicitly as his elect Prince of David's
line:

"After threescore and two weeks shall Messiah be cut off, but
not for himself: and the people of the prince that should come
shall destroy the city and the sanctuary; and the end shall be
with a flood and to the end of the war desolations shall be
determined." (Da 9:2427) ("The prince to come to destroy" is a
parenthetical statement, for it does not fit into the things that
were to be done in the 70th week.) "He shall confirm the covenant
with many for one week: and in the midst of the week he shall
cause the sacrifice and oblation to cease and for the
overspreading of abomination he shall make it desolate even until
the consummation."

This 27th verse of Daniel 9 has been wrongly interpreted. "He
shall confirm the covenant with many." Some say, "The Antichrist
will make a treaty with the Israelis to bring peace in the Middle
East. He breaks the covenant in the middle of the week and then we
have the great tribulation." That isn't what it says. "He shall
confirm the Covenant with many for ONE WEEK." Confirm means to
prevail; it is a military word -- one side wins over the other
side. He causes the Covenant to prevail for SEVEN years. What
Covenant? "Well, the Antichrist comes and he makes the covenant."
Where did they get the Antichrist? Jeremiah says nothing about an
Antichrist. A New Covenant is to be made with Israel by Messiah,
the Prince, and he forgives their sins and writes his word in
their hearts. It is the New Covenant and it is Messiah who makes
it.

All time and eternity hang upon this seven year Visitation.
Seventy weeks of years (490 years) are determined to accomplish
the six prophecies, not one of which was done in the sixty-nine
weeks (483 years). All six prophecies are fulfilled in the 70th
week. If the 70th week was postponed, then all awaits to be
fulfilled. Then the 70 means nothing. And Calvary? And
Pentecost?

See Da 9:24: One week of seven years contains fulfillment of
the objectives stated:

6. "To anoint the most holy." After Mt 3:13-17 and Heb
2:9-10 came the anointing in Ac 2:22-36, v. 33. This is
pictured in beautiful type in the anointing of Solomon (1Ki
1:32-40) with 1Ch 28:1 to 29:22-23. "Yet have I set
[anointed] my king upon my holy hill of Zion." (Ps 2:6,
Cf. Isa 28:16 with 1Pe 2:4-6; Ac 4:11; 13:32-39; Rev 2:26-27;
Heb 12:22-28 and 1Ti 6:15-16)

This week is the dawn of the Son of righteousness, (Jn
12:47-50; 8:12; lsa 59:20; Ac 3:22-26; Lk 19:41-44) and the focal
point of the Covenants of promise, of typology and of prophecy,
(Mt 5: 17-18; Ac 3:24; 26:22-23; 26:6-7; 1Pe 1:9-12; Col 2:9-17
and 1Co 10:1-11) This one week is the historical, chronological,
moral and redemptive fulcrum of all the ages of the human
race.

All events in Da 9:24 occurred in the seven years AFTER the
69th week with no break. Study Jeremiah chapters 29 to 31 where
these events are foretold and about which Daniel inquired.

"He shall make the Covenant to prevail for one week." Gabriel
was speaking of the prophecy of Jer 31:31-37, not just any, but
"THE COVENANT," a new one with God's laws written in their hearts.
He will forgive their iniquity and remember their sins no more.
(Da 9:2127) Once the Messiah came, he was given one prophetic week
of seven years to see it through.

At the end of the 69 weeks, God publicly identified Messiah,
the Prince. (Mt 3:13-17) The 69 weeks (seven plus threescore and
two) began in 457 B.C. with the decree of Artaxerses, (Ezra
7:11-13) and were fulfilled in A.D. 27, 483 years later. (cf. Lk
3:22-23.)

The New Covenant is to be confirmed for seven years. The seven
years began in A.D. 27 and ended in A.D. 34, three and one half
years of Christ's earthly ministry, then Calvary. Israel betrayed
and crucified her King in the midst of the week. He was cut off,
but not for himself. "For the transgression of my people was he
stricken." (Isa 53:8c) Then there were three and one half years of
Christ's ministry, exclusively to the Jews, from his throne by the
Holy Spirit -- thus ending the 490 years.

Some teachers read the prophecies that were given during the
captivity about their return, as if they should now be brought
back to Israel. They take those promises and say, "You see, God
said he is going to bring them back and they are coming back now."
That is not the way to handle Scripture. You have to take the
context and their point of view. God says that at the end of the
captivity in Babylon is when the promises are to be fulfilled. Not
in A.D. 20th century.

"I know the thoughts I think toward you, saith Jehovah. Then
shall ye call upon me and ye shall go and pray unto me, and I will
hearken unto you, and ye shall seek me, and find me when ye shall
search for me with all your heart. And I will be found of you,
saith the Lord, and I will gather you from all the nations, and
places where I have driven you, saith the Lord, and I will bring
you again into the place where l caused you to be carried away
captive." (Jer 29:11-14) The context shows he is talking about the
Remnant who would serve him.

But from verses 17 to 19, the word to the ungodly majority is,
"Behold, I will send upon them the sword, the famine, and the
pestilence, and I will make them like vile figs that cannot be
eaten they are so evil ... And I will deliver them to be removed
to all the nations of the earth and will make them a curse and an
astonishment and a hissing and a reproach among all the nations
where they are driven: Because they have not harkened to my words,
saith the Lord."

Two things are involved here. One -- the destruction of the
apostate group, two -- Jacob's trouble. God offers them no hope
whatever. The salvation of Jacob out of it. That's the Remnant
which became the Church of Jesus Christ. The ones that sought and
found the Lord. See Ro 9:21-29.

The great work of God in Christ Jesus in the seven-year
Visitation, was when God in person came down from the ivory
palaces into a world of woe, took upon him the form of a servant,
humbled himself and became obedient unto death to bring the New
Covenant for all mankind. It is the greatest thing that ever
happened in time or eternity; nothing could be greater. That is
the Covenant it is talking about. It is explaining Jeremiah and
the vision and hope that he laid before the children of Israel
upon their return to the land in order to be there to receive the
Messiah at the end of the 69 weeks. In spite of the fact that he
was meek and lowly and coming to his people offering salvation,
peace, love and a now life, they would not receive him, but
rejected, condemned and crucified him. The reception God got from
mankind was beyond understanding. The prophet said he came to set
judgment in the earth and bring light to the Gentiles. He would
not fail or be discouraged until he had accomplished his mission
and that agrees with the comment that he would cause the Covenant
to prevail. It is a warfare with all hell set against God in the
flesh to destroy him and try to break this plan of God for the
salvation of mankind. In spite of everything the devil could do
against him, he was not discouraged. He went all the way to
Calvary and down to hell and took captivity captive and is seated
at the right hand of God, having wrought eternal salvation for us.
He purged our sins and became the mediator of the New Covenant. He
had brought the Covenant -- a wonderful thing. The Messiah is
mentioned in the 24th verse explicitly as fulfilling the law and
as sealing up prophecy and as being anointed and bringing
reconciliation for sins, salvation and everlasting
righteousness.

"He shall confirm the Covenant with many." (v. 27.) Why not the
whole nation? The nation as a whole rejected him and his Covenant.
Yet he was able to make it prevail for seven years -- with many.
What Jesus began to do and to teach took him as far as Calvary and
the Resurrection. After that he poured out the Holy Spirit on the
believers at Pentecost.

Then he ministered from his throne through his followers for
three and a half years until Stephen was stoned, the church
scattered, and the gospel was taken to the Gentiles. It was the
fulfillment of Da 9:27. Christ confirmed the Covenant and caused
the sacrifice and oblation to cease. (Heb. 10:1-14, esp. v. 9) "He
taketh away the first that he may establish the second." The New
Covenant could not be confirmed except by the taking away of the
Old Mosaic Covenant. It had to be done by the crucifixion of the
Messiah. He took it out of the way, nailing it to his cross in the
midst of that week and that did away with the sacrifice and
oblation. When the veil was rent in twain in the temple, the
fulfillment was absolutely precise. It had to be done in that week
after the introduction of the Messiah at the Jordan when God
identified him for exactly who he was. He was to make the Covenant
prevail for seven years and that he did precisely.

Some teachers put the fulfillment at the end of this age and
then they go to Thessalonians and find the Antichrist and bring
him back to Daniel 9. Isn't that marvelous? How can you break the
70th week off and put it at the end of this age when God fulfilled
it then?

This idea was first suggested by Francisco Ribera, a Jesuit
priest of Salamanca, who about A.D. 1585 published a commentary on
Babylon and the antichrist that taught that Daniel's 70th week was
in the future. Ribera put a big rubber band on the 70th week and
extended it to the end of this age. His purpose was to counter the
Protestant Reformation and to set aside the Protestant teaching of
the time that the papacy was the antichrist. He put the first
chapters of the Revelation in the first century. The rest he put
in a three and one half year period at the end of time. A Jewish
temple would be rebuilt by an antichrist who would deny Christ,
pretend to be God and conquer the world. Imagination is a
wonderful thing!

Clarence Larkin has admitted that the material he got for his
prophetic charts came from Francisco Ribera. Thousands of sincere
ministers have used these charts -- not dreaming where the facts
presented came from or for what purpose they were intended. The
damage Ribera did to the Christian church with this concocted
teaching is beyond calculation!

The 70th week has to follow the 69th -- three and one half
years until he was cut off, then the rest of the week he
ministered through his servants from heaven. Judgment waited as
God gave Israel time to repent. They had until A.D. 70 before God
totally destroyed -- completely wiped out the people -- and made
the country an uninhabited desolation for fifty years.

Titus, the prince of the people who would come (Romans), and
his soldiers who were gathered out of all nations of the empire,
destroyed Jerusalem and the people. He was doing the bidding of
Christ. The Remnant that accepted Christ left the city in
obedience to Mt 24:15-22 and Lk 20:21, and escaped safely, but
wrath was poured upon Christ rejecting Israel. (1Th 2:14-16; Mt
23:32-36.) Wrath fell only upon the disobedient and it came upon
them to the uttermost. (See the Destruction of Jerusalem in The
Weston Study Bible appendix.)

All scholars agree that in Daniel the divine time measure is a
day for a year. (Eze 4:6.) The 70 weeks began in 457 B.C. and
concluded in A.D. 34. The prophecy has already been fulfilled.

THE REAL ISRAEL:

The Teaching of Romans 11

by

CHARLES GILBERT WESTON

Moses gave a great prophecy of Christ, one like himself who
would give to Israel all of God's word. If any man would not hear
that prophet, God would require it of him. Peter quotes it as in
fulfillment in this age, "And it shall come to pass, that every
soul, which will not hear that prophet, shall be destroyed from
among the people." (Ac 3:22-23.) lsrael is the people from among
whom they are to be destroyed. If the Apostles were here today,
who would believe them?

The name Israel has several usages. To many, it has only one
meaning. The first Bible usage is in Ge 32:24-29. Jacob was in a
tight spot. He was on his way home with his wives, his children
and his flocks -- a helpless little group moving along. His
brother, Esau, who had sworn to kill him for cheating him, was
coming to meet him with four hundred men. Jacob sent his family
ahead, group by group, in a way calculated to soften Esau's heart.
He stayed behind to pray and found himself wrestling with an angel
of the Lord. As dawn came, the angel said, "Let me go."

Jacob said, "I will not let you go except you bless me."

The angel asked his name. Jacob told him his name, which means
supplanter, one who supersedes another by trickery or treachery.
The angel said, "Thy name shall no more be called Jacob, but
Israel -- an overcomer, for as a prince thou hast power with God
and with men and hast prevailed." The angel blest him there.

He had left Esau as Jacob, the cheat. He met him as Israel, a
prince with God. Esau came peacefully, and they met as brothers.
The angel of the Lord gave Jacob his own name. In Isa 49:3-4,
Israel is the name of Christ, the one who overcame and purchased
our salvation and brings us unto this experience to be called
Israel, also to be overcomers.

Jacob's flesh descendants are called the children of
Israel.

When the kingdom was divided the northern nation was called
Israel; the southern nation was Judah.

The name Israel can also be applied to rank sinners. (Nu
25:6-14)

The godly Remnant within Israel was the true Israel. Elijah
cried out to God that he alone was left serving God, and the Lord
said, "l have seven thousand who have never bowed the knee to
Baal." They were his true people who had resisted the temptation
to bow to the idol and were overcomers. The rest had all failed.
God had given them the name as something to live up to.

Apostate Israel is still called Israel even though they
forfeited the right to use it. In Isaiah 1:2-4, the Lord grieves,
"Hear, O heavens, and give ear, O earth ... I have nourished and
brought up children, and they have rebelled against me. The ox
knoweth his owner, and the ass his master's crib: but Israel doth
not know, my people doth not consider. Ah, sinful nation, a people
laden with iniquity, a seed of evil doers, children that are
corrupters: they have forsaken the Lord, they have provoked the
Holy One of Israel unto anger, they have gone away backward." He
still calls them Israel showing them the terrible depths to which
they have sunk. Their descendants crucified Christ.

God left a Remnant of true overcomers and a remnant of the
apostate Israel. Some say, "You can't find that in the New
Testament." Oh yes, you can. Look at John 7:19-20: "Did not Moses
give you the law, and yet none of you keepeth the law? Why go ye
about to kill me? The people said, Thou hast a devil: who goeth
about to kill thee?" See John 8:32, 41, 44a: "I know that ye are
Abraham's seed: but ye seek to kill me, because my word hath no
place in you. I speak that which I have seen with my Father: ye do
that which ye have seen with your father. They said, Abraham is
our father. Jesus said, If ye were Abraham's children, ye would do
the works of Abraham. But now ye seek to kill me, a man that hath
told you the truth which I have heard of God: this did not
Abraham. Ye do the deeds of your father. They said, We be not born
of fornication: we have one father, even God ... [Jesus
said] Ye are of your father the devil and the lusts of your
father ye will do."

There are two Israels mentioned. "Israel which followed after
the law of righteousness hath not attained to the law of
righteousness. Wherefore? Because they sought it not by faith, but
by the works of the law." (Ro 9:31-32.) Israel which followed
after the law is the very opposite of the elect Remnant of grace.
(Ro 11:5, 7-10) "Israel hath not obtained that which he seeketh
for; but the election hath obtained it; and the rest were
blinded." Ro 11:7, 16b, 17a. "If the root be holy, so are the
branches, and if some of the branches be broken off...."

Natural branches were broken off and wild olives were grafted
in. One must identify the broken branches as a group. "Well,
because of unbelief they were broken off." (Ro 11:20.) The Israel
of God is noted in Hosea: "In the place where it was said unto
them, Ye are not my people, there it shall be said unto them, ye
are the sons of the living God." (Hos 1:10; 2:23.) "I say to them
which were not my people, thou art my people, and they say, Thou
art my God." The prophecies of Hosea identified by Paul show the
true Israel is the Church at Ro 9:22-26. Notice Peter's use of
Joel 2:32 as to where salvation is found: "In Zion and Jerusalem
shall be deliverance ... and in the Remnant whom the Lord shall
call."

Did the Remnant of Israel lose the name Israel by being true to
God'? Not according to the prophets. (lsa 54:1-13; Gal 4:22-30;
6:16; with Ro 9:22-26.) "Ye in time past were not the people of
God ... but now have obtained mercy ... are now THE people of
God." Not A people. (1Pe 2:10a)

Is there any hope for the broken off branches? Yes, indeed. The
hope they rejected in unbelief is still offered to whosoever will.
If they will believe in that Rock of safety, a true foundation
stone, (Isa 28:16); he who died for them, (Isa 53), he who came at
the appointed time, (Da 9); then they will come out of carnal
Israel into the salvation and glory and life of the Israel of God,
into the living Body and Church of Christ that is New Covenant
Israel.

The present and closing age of grace will soon make an end of
this opportunity of salvation, and sadly many of Christ-rejecting
Israel will have waited too long. (Mt 8:10-12; Lk 13:25-29) "There
shall be weeping and wailing and gnashing of teeth, when ye shall
see Abraham, Isaac, and Jacob and all the prophets, in the kingdom
of God, and you yourselves thrust out." Does this sound like
setting up a kingdom? But look at this verse: "So all Israel shall
be saved." "Yes, look, which Israel is that?" The Bible is very
explicit, that out of old Israel only a Remnant would be saved.
(Isa 10:22-23; cf. 5:1-14; Ro 9:27; Mt 23:32-38 and 8:10-12.) The
same Old Testament tells of the "All Israel" that is saved. (Isa
45:17, 25) It is "in the Lord." Isaiah points out the one as
descending into hell, the other "IN THE LORD." SAVED. Has the word
of God been ineffective? The answer is NO. There are two Israels;
the one foreknown of God before the foundation of the world is the
one God has always been pointing to by promise, by typology, by
prophecy, in song, poetry, prose, with its gates open by day and
night for whosoever will. Let the weary and thirsty come and drink
of eternal mercy, love and life. Amen. Abraham's seed and heirs
according to the promise. (Gal 3:29)

But the prophet said the nation of Israel would be restored.
That is true, read about it in Ezekiel 34. It tells of Christ
coming to the lost sheep of the house of Israel in a great
gathering, sifting and restoration. He gathers the wheat into his
garner and the chaff goes into the fire. It was a great
restoration, (Isa 53:6) and reformation. (Heb 8:613; 9:10-15; Mal
3: I-3, 16-18 and Jn 1: 11-13. ) The New Covenant was the charter
of the restoration, because the nation was lost under the Old.
(Jer 31:31-32; cf. Dt 28:15) But it shall come to pass, if thou
wilt not hearken unto the voice of thy God to observe to do all
his commandments, and his statutes, which I command thee this day,
that all these curses shall come upon thee." Did you ever read
these curses and terrible, awesome judgments in Dt 28? Even so,
they broke his Old Covenant and they rejected the New. "The
harvest is past, the summer is ended, and we are not saved." (Jer
8:20.) Heart breaking words about Israel apart from Christ.

The proud Pharisees were well acquainted with the term all
Israel. They were quite sure that it meant the natural descendants
of Abraham through Jacob, that is, themselves. The warnings of
Scripture were not for them. They had no need to be saved or born
again. They had Abraham as their father. (Lk 3:7-9; Jn 8:39-48)
The all Israel of lsa 45:25, "In the Lord shall all the seed of
Israel be justified." "All thy children shall be taught of the
Lord," Isa 54:13 is the same as that in Ro 11:26-27. Pertaining to
it Paul quotes Isa 59:20-21: "All Israel shall be saved." "There
shall come out of Zion the Deliverer, and shall turn away
ungodliness from Jacob. For this is my Covenant with them," and
Paul paraphrases the obvious, "When I shall take away their sins."
Isaiah is telling of what happened at the first coming of Christ.
Peter preaching to the Jews in the temple declares the fulfillment
of the same prophecy at Ac 3:25-26. Isaiah spoke of the new Israel
upon whom God poured out his Holy Spirit and in whom Christ had
planted God's word. (Cf. Isa 60:21 and 61:1-3.) The Deliverer
certainly cleansed New Covenant Israel of all sins for only thus
could they be filled with God's Spirit.

When quoting, "The gifts and calling of God are without
repentance," (Ro 11:29) some intonate this as a final dictum
meaning, "even though they are enemies, God called Israel his
people so they still are and cannot be lost." Actually, it would
rather mean, If God called you, then make sure you work out your
calling, for God will certainly have an accounting with you. But
read 1Sa 2:30; Jer 18:1-12: "They said ... we will walk after our
own devices," 19:1-11 and Ro 11:22. "Behold the goodness and
severity of God: on them that fell, severity; but toward thee,
goodness, IF thou continue in his goodness, otherwise thou also
shalt be cut off." These references should sober our thinking. See
also Heb 2:1-3.

They are not all Israel who are of Israel. Neither are they
Israel because they are children of Abraham for in Isaac shall thy
seed be called. They of the promise are counted for the seed. If
you are Christ's, then are you Abraham's seed and heirs according
to the promise. In Christ all the families of the earth shall be
blest. We are not children by a fluke, but we are heirs by
immediate translation. The true Israel is not the type but the
reality--the Church of Jesus Christ. They of the flesh do not
serve God in Christ Jesus or obey his words.

Paul is talking to his Gentile brothers in Galatians, "Now we,
brethren, as Isaac was are the children of promise." Isaac was the
Covenant one. lshmael in despising Isaac was cast out of the
fellowship. Paul gives teaching of Christ by type found in Ge
21:1-12; Gal 4:19-31. Two women, two sons, two Jerusalems, two
peoples. Hagar and Ishmael represented carnal Israel; Sarah and
Isaac represented Christians. Nevertheless, "Cast out the
bondwoman and her son, (the Jews) the son of the bondwoman shall
not be heir with the son of the freewoman." Apostate Israel even
though they crucified the Lord of Glory is still called Israel and
in Isaiah 1:9-10, they are called Sodom and Gomorrah. But Isaiah
says, "Though the number of them be as the sand of the sea a
remnant shall be saved." (Isa 8:14; 28:16)

The Church is also called Israel. (Hos 1:10; 2:23) Scofield
declares these refer to flesh Israel being restored, but that is
exactly opposite of the teaching of the Apostles Paul and Peter.
Hosea speaks of rejection of carnal Israel, "Ye are not my people
and I will not be your God." And in talking to the Gentiles they
said "Ye were not a people but now are THE people of God." It is
safer to believe the apostles than the Scofield notes. If the
apostles interpret Hosea as we see they do, it may have even
greater meaning than we have grasped. "In the place where it was
said ye are not my people, there shall ye be called the children
of God."

That the Church never appears in the prophets is a teaching
that appears over and over in some Bible notes and is the basis
for much teaching. They take the promises that God intended for
the overcomers and apply them to flesh Israel. Those that follow
on to know the Lord are Israel whether Jews or Gentiles. In the
fulness of time, God would gather all in one. The early Church was
entirely Jewish. "Remember, that ye being in time past Gentiles in
the flesh ... Ye were without Christ being aliens from the
commonwealth of Israel, strangers from the Covenant of promise
having no hope and without God in the world." (Eph 2:11) "But now,
in Christ Jesus ye who were far off are made nigh by the blood of
Christ." (v. 13)

The ultimate promise to Israel, "IF ye keep my Covenants ye
shall be a special treasure unto me above all people ... Ye shall
be a kingdom of priests, and an holy nation." (Mal 3:16-17) Under
the old Mosaic Covenant no one could be a priest but Aaron and his
family. When the priesthood was set aside, there came a change of
the law. (Heb 7: 12) The order of Melchizedek's priesthood was
forever. Jesus was from the tribe of Judah of which tribe Moses
said nothing concerning priesthood. We, in Christ, have been made
kings and priests unto God. (Rev 1:6)

In the communion service, we have the words, "This is the New
Covenant in my blood which was shed for you." We read in Hebrews
that the blood of bulls and goats could not wash away sin, could
not make them perfect so they could come to God. The way into the
holiest was not yet made manifest because the blood of Jesus was
not yet shed. It could not be fulfilled until the Old Covenant was
taken away and the New Covenant brought in. Under the Old Covenant
they could walk in God's favor, IF they walked in his Covenant. It
did not bring cleansing from sin, make them new creatures, or
kings and priests unto God. But it would keep them in the path
that would lead to Jesus and his salvation blessings.

Exodus 19:1-8 is quoted in Jeremiah 7:23-26: "Obey my voice,
keep my Covenant and I will be your God ... they hearkened not,
but walked in the imagination of their evil heart. I sent
prophets, they hearkened not. They did worse than their fathers.
(v. 28.) This is a nation that obeyeth not the voice of their God,
nor receiveth correction: truth is perished and cut off from their
mouth." Israel disobeyed God after he had given them mercy after
mercy. At last, God said they would go into punishment. Jeremiah
7:33-34 was explicitly fulfilled as God poured out his wrath to
the uttermost on Christ rejecting Israel in A.D. 70 in the
destruction of Jerusalem.

Jeremiah had a vision of figs--some good and some bad. Some
were delectable and the others so bad that they could not be
eaten. (Jer 24) This is Israel--some very bad, some a godly
Remnant. All the curses are aimed at the bad figs, the disobedient
ones. Malachi had to deal with the apostate Israel. God is
distressed with them, but "they that feared the Lord spake often
one to another and a book of remembrance was written ... for them
that feared the Lord and thought upon his name. They shall be
mine, saith the Lord of hosts, in that day when I make up my
jewels, and I will spare them, as a man spareth his own son that
serveth him." (Mal 3:16-17)

God was looking for the time when he could gather together his
Cegulah -- his special treasure -- his flock would be his
children. (Mt 24, Isa 1:8-10) "He came unto his own and his own
received him not, but as many as received him to them gave he the
power to become sons of God even to them that believe on his
name." (Jn 1:11-12) They were his Cegulah not because they were
Abraham's seed or natural children of Israel, but they received
Messiah and in him became a new creation. "He hath begotten us
again to a lively hope by the Resurrection of Jesus Christ." (1Pe
1:3)

They could now say to the churches scattered across Asia Minor
and to us in our time (to Gentiles but was written to Jews): "Whom
having not seen ye love, and though ye see him not, yet believing
ye rejoice with joy unspeakable and full of glory receiving the
end of your faith, even the salvation of your souls." (1Pe
1:8-9)

"Ye were not redeemed with corruptible things as silver and
gold ... but by the precious blood of Christ as of a lamb without
blemish and without spot." (1Pe 1:18-19) "Being born again not of
corruptible seed, but by the word of God which liveth and abideth
forever." (1Pe 1:23) "Behold I lay in Zion a chief cornerstone,
elect, precious and he that believeth on him shall not be
confounded ... Unto them which be disobedient a stone of stumbling
and a rock of offense." (1Pe 2:6-8) "You also as lively stones,
are built up a spiritual house, an holy priesthood to offer up
sacrifice," (1Pe 2:5) He says unto them, "Ye are a chosen
generation. a royal priesthood, an holy nation, a peculiar
people." (v. 9)

Many Bible schools teach that the Church does not appear in the
prophets and that the theme of the prophets is national Israel and
all the glorious things spoken by them apply to the Israelis in
the land now. That is exactly opposite to the apostles' teaching,
contrary to the original apostles, the early Church and all the
Reformers. Such teaching is false. (Ac 3:22-26) All the prophets
spoke of these days.

Hear the details from the Scofield note on Eph 3: "In his
(Paul's) writings alone we find the doctrines, position, walk and
destiny of the church." The teaching that the prophets do not
mention the church is a tremendous lie that has thrown a blanket
of darkness over God's people and robbed them of the promises of
God.

The born again new Israel was to be Israel and also Church,
(1Pe 1:23-25) ecclesia--from Moses through the prophets. (Mt 16)
Some think that when Jesus said, "Upon this rock I will build my
church," that this was the first appearance of the word Church. It
appears in Moses and Old Testament as prophecy of the people of
God as a promise of the true people of God in the New Testament.
They gave the Church the name qahal as it is God's true Israel.
God divided his promises between the good Israel and the bad
Israel. He says to the disobedient that all the curses of the law
are their promises, that all the blessings are for the good
Israel. God never refers to them as one block, but carefully
distinguishes between the apostates and the obedient Israel
including the Gentiles. In the apostles' teaching there is only
one promise for the disobedient--damnation. The door of salvation
is open to whosoever will. If a Jew receives Christ, he will be
saved as will a Gentile. There is nothing that prevents a Jew from
believing. There are Jews who love Jesus. I thank God for them. If
Jews accept Jesus, they will be accepted of the Father. But the
Scripture says, "Who is a liar but he that denies that Jesus is
the Christ? He is antichrist that denieth the Father and the Son.
Whosoever denieth the Son ... HATH NOT THE FATHER." (1Jn
2:22-23a.)

But Scofield knows better. On page 922 SRB, "Israel is to be
restored and forgiven, wife of Jehovah; the church the virgin wife
of the Lamb. Israel is Jehovah's earthly wife and the church the
Lamb's heavenly bride." (Cf. 1Co 6:9-11; Gal 2:15) So says
Scofield!

Some kindhearted people object. "True they don't accept Jesus,
but they have the Father." Not so! According to Jesus' own words
in Jn 15:23, "He that hateth me hateth my Father also." We dare
not go along with teachers that say that Israel loves God when the
apostle says they have not the Spirit of God, neither do they love
God. In Php 3:2, Paul warns to beware of Israel after the flesh
that they are the enemies of Jesus. "Their minds are blinded
because of false teaching and the veil upon their heart shall be
taken away when they turn to the Lord." (2Co 3:14-16)

What about the verse that says, "They shall look upon him whom
they have pierced?" Then they get saved? That is another false
doctrine. Matthew tells us what will happen to the ones who have
not believed on the Lord up to the moment of his coming. (Mt 8:12)
"The children of the kingdom shall be cast out into outer darkness
and there shall be weeping and gnashing of teeth."

(A note from Scofield on Ro 11, p. 1204, SRB.) "That the
Christian church now inherits the distinctive Jewish promises is
not taught in Scripture. The Christian is of the heavenly seed of
Abraham and partakes of the spiritual blessings of the Abrahamic
Covenant, but Israel as a nation always has its own place, and is
yet to have its greatest exaltation as the earthly people of
God."

What a distortion of the plain Scriptures that have just been
cited. That is wishful thinking. God has no earthly people. (Jn
14:6; 1Co 1:29 and 15:45-50.) "Flesh and blood cannot inherit the
kingdom of God."

"Seeing it is a righteous thing with God to recompense
tribulation to them that trouble you and to you who are troubled,
rest with us when the Lord Jesus shall be revealed from heaven
with his mighty angels in flaming fire taking vengeance on them
that know not God and obey not the gospel of the Lord Jesus
Christ, who shall be punished with everlasting destruction from
the presence of the Lord and the glory of his power when (Lk
13:25-28) he shall come to be glorified in his saints and to be
admired in all them that believe." (2Th 1:6-10) These are the ones
who love him and have been waiting for him. The true Church enters
into rest on the day the Lord destroys the wicked, when they
receive the sentence of eternal death. He makes it plain that he
comes pouring out judgment. The great judgment is the day of their
destruction. See 1Th 4:13-17. "But the day of the Lord will come
as a thief in the night, in the which the heavens shall pass away
with a great noise and the elements shall melt with fervent heat,
the earth also and the works thereof shall be burned up." (2Pe
3:10)

It was to the Church of Jesus Christ that the gospel was
preached by the Holy Ghost sent down from heaven. "Surely the Lord
will do nothing that he does not reveal his secret unto his
servants the prophets." (Amos 3:7)

Paul says in Ac 26:22, "I continue to this day witnessing to
both small and great saying none other things than that spoken by
Moses and the prophets." Everything about the Church is from the
Old Testament and this is the burden of Paul's teaching. Isaiah 53
is about the head of the Church dying for his people. The Father
has put Gentiles together with the commonwealth of Israel and made
one new man in Christ Jesus. He did not make a Gentile Church.
Salvation is of the Jews. "Fear not, little flock, it is the
Father's good pleasure to give you the kingdom." He took the
kingdom away from apostate Israel and so built the Church. Paul,
quoting Joel, tells the glory of the Church in Acts 2 indicating
that Christ is risen from the dead and is seated on the right hand
of God fulfilling the Davidic Covenant which is detailed in Ps
110:1. He is seated to reign through this age of grace when good
and evil struggle together. This age is the end of that struggle.
It is described in Mt 13:37-43. There will be no more struggle
between good and evil after the end of this age. Paul taught the
same thing: 1Co 15:24-26 refers to Ps 110:1. Peter preached the
same on Pentecost as fulfilled by the Resurrection of Jesus Christ
from the dead. Paul preached on it in reference to the close of
the age and that Christ will remain on that throne UNTIL every
enemy is conquered and the last enemy is death. Only then will he
leave his glorious heavenly throne to come down to gather the
saints still alive, bringing those who had died in Christ with him
to receive their Resurrection bodies. Peter quoting Joel 2:28-32
about the outpouring of the Spirit, stops in mid verse because the
rest of it is obvious, "For whosoever shall call on the name of
the Lord shall be delivered." (v. 32.) Paul quotes it in Ro
10:13.

If you had been in Jerusalem on the day of Pentecost, there
would have been only one place you would have found salvation, in
the 120 and their preaching of the kingdom of God which is a
spiritual reality that no man can see or enter except he be born
again. Except he is a new creature in Christ nothing else
matters.

Joel predicts that marvelous scene and that initial voice of
the gospel in the crowning of Jesus. Some say it will be fulfilled
in the millennium, but Jesus said that at the end of THIS AGE he
would send his angels and gather out all that offend and they
shall be cast into the fire. No more of the wicked and righteous
mingling together to the torment and oppression of God's people.
It is the end of this age. Then shall the righteous shine forth as
the sun in the kingdom of their father. "Angels in flaming fire
take vengeance on them that obey not the gospel of the Lord Jesus
Christ who shall be punished with everlasting destruction from the
presence of the Lord and the glory of his power when he shall come
to be glorified in his saints and to be admired in all them that
believe." "We enter into rest the day the Lord destroys the wicked
when they receive the sentence of eternal death and flaming fire
is poured out on them that obey not the gospel. Some say that we
will be raptured away, but like a thief in the night he comes to
destroy the wicked." (2Th 1:7-10 and 2Pe 3:10)

The Greek says they shall in no wise escape, he will in no wise
miss the redeemed and he will not miss the wicked ... all those
will be destroyed. We have the wicked consumed with the brightness
of his coming exactly as is described. There are no wicked left to
go into a millennium, Mt 13:40-42, 49, 50. When he comes it is to
save his own. If the Jews turn to the Lord they can be saved also.
"There is none other name under heaven whereby we must be saved."
(Ac 4:12) This is the only way to be saved or to shed the spirit
of antichrist. It must be done NOW while the door is open and they
can say, blessed be he who comes in the name of the Lord.

Christians do the Jews a great wrong when they suggest that
they will have a second chance or that being fleshly children of
Abraham can bring salvation. The Jewish people suffered the worst
destruction ever brought upon any people in A.D. 70 because they
refused to believe the Scriptures that plainly prophesied of the
coming of the Messiah. They knew when he was to come because of
Daniel 9, but since he did not meet their preconceived ideas of
what they expected Messiah to be, they crucified him and suffered
the loss of everything. All those who refuse to believe God's more
sure word of prophecy concerning Christ's Second Coming, are
headed for everlasting destruction from the presence of the Lord
when he shall come to be glorified in his saints.

Paul explains the reason for their blindness in 2Co 3:13-16:
"And not as Moses, which put a veil over his face, that the
children of Israel could not steadfastly look to the end of that
which is abolished: But their minds were blinded: for until this
day remaineth the same veil untaken away in the reading of the Old
Testament; which veil is done away in Christ ... unto this day,
when Moses is read, the veil is upon their heart. Nevertheless
when it shall turn to the Lord, the veil shall be taken away."

Only the Holy Spirit can remove the veil. I love the Jewish
people and pray that God may grant them this great mercy that they
may behold Jesus, their Messiah, in time to be saved from eternal
loss.

ORIGIN OF SCOFIELD HERESIES

by

EMMA MOORE WESTON

"No greater mischief can happen to a Christian people than to
have God's word taken from them, or falsified, so that they no
longer have it pure and clear. God grant that we and our
descendants be not witnesses of such a calamity" (Martin Luther,
Table Talk.)

The modern teaching of a secret rapture of the church, a
seven-year tribulation, and a literal thousand-year reign of
Christ on earth are not found in the Bible. More and more scholars
have begun to doubt the validity of this teaching and have done
research to uncover the facts. Their search has led them to
libraries in England to the Plymouth Brethren, John N. Darby,
Edward Irving, and to a fifteen-year-old orphan, Margaret
MacDonald. Several Jesuit priests were also involved as well as
Cyrus I. Scofield.

To date, this is the information that has come down to us. The
first recorded history of a heretic writing and preaching the idea
of a one thousand year reign of Christ on this earth was
Cerinthus. He was contemporary in time and place with the Apostle
John and was his enemy. The historian Eusebius wrote about him in
his book Ecclesiastical History, A.D. 324.

The Protestants were calling the papacy the antichrist in the
16th century because of the millions of Protestant Christians
being martyred. Hoping to take the heat off the Catholics, the
Jesuit priests formulated doctrines calculated to counter the
Reformation.

In 1585, Francisco Ribera published a prophetic commentary in
which he put the first chapters of the Revelation in the first
century and the rest off in the far distant future. He taught that
the temple would be rebuilt in Jerusalem by an antichrist who
would abolish Christianity, deny Christ, pretend to be God, and
conquer the world. Ribera put a rubber band on Daniel's 70th week
and stretched it to the end of time. This was the beginning of the
futurist theory that is being taught today. There is no Scripture
that warrants separating the 69th and 70th weeks of Daniel. He
took Scriptures that have already been fulfilled and put them far
off in the future.

S. R. Maitland, Librarian to the Archbishop of Canterbury,
(about 1826) discovered Ribera's work and published it for general
interest. Another Jesuit, Luis de Alcazar, put the fulfillment of
prophecies of the Revelation in the past with his scheme now
taught by preterists.

Another Jesuit, Emmanuel Lacunza, added his ideas in a book
written in Spanish, but translated into English by Edward Irving
and published in 1927. He suggested that the Second Coming of
Jesus would be in two stages. Margaret Macdonald in Scotland also
had a vision of the Second Coming being in two stages. Jesus would
come first to catch some Christians in a secret rapture previous
to the one Second Coming that the Church had believed in for
centuries, and would return later with them. Copies of her vision
were circulated in the area.

John N. Darby, of the Plymouth Brethren, and Edward Irving put
all these ideas together and began to teach them as truth in the
1830's. The final form of the teaching ended up with a secret
rapture, then a three and one-half or seven-year period of
terrible tribulation under an antichrist, before Jesus would
return with all his saints at his revelation to set up a
thousand-year reign in Jerusalem. The temple would be rebuilt,
animal sacrifices reinstituted and Christ would reign with the
Jews for a millennium. However, the Greek words for rapture and
revelation refer to the same event and are used
interchangeably.

In 1994. Rev. John Bray obtained a copy of another book
published in Pennsylvania in 1788 that teaches the same heresies.
Its influence, if any, on the Brethren group is unknown. (His
address is P.O. Box 90129, Lakeland, FL, 33804.)

In the last half of the past century, Darby made several trips
to the United States and taught his new prophetic schemes in Bible
conferences. It was accepted by many in the United States, among
them Reverend James Brookes, who was sponsoring a new convert, a
young man named Cyrus I. Scofield. Later on, all these ideas were
incorporated in Scofield's notes and published in the Scofield
Reference Bible in 1909. Millions of sincere Christians have
accepted these ingenious theories as truth, knowing neither where
they originated nor for what purpose they were intended. It has
crippled the Church and the resultant date-setting has been
disastrous. People need to know that the main differences in
teaching on the Second Coming do not come from the Bible itself,
but from these fabrications deliberately introduced to counter the
Reformation and cause trouble. And have they ever! Added to this
deception, the story of Scofield's life has been kept covered up
because it would discredit, if not destroy, his teaching.

Dispensationalists call Jesus' coming as a thief in the night,
when he comes for his saints, "the rapture" and the second stage
when he returns with them "the revelation." However, Greek words
for rapture and revelation refer to the same event and are used
interchangeably. The Scriptures teach that, "Then shall that
Wicked one be revealed whom the Lord shall consume with the Spirit
of his mouth and shall destroy with the brightness of his
parousia." If the brightness of his coming is to destroy the
Wicked it can hardly be a secret known only to the saints. (2Th
2:8) How can the antichrist begin to flourish at the parousia if
he dies then? (Refs. on parousia 2Co 10:10; Mt 24:3, 27, 37; 1Co
15:23; 16:17; 1Th 3:13; 4:15; 5:23; 2Th 2:1, 8, 9 and Ja 5:7,
8)

The Reformers, Luther, Calvin and Knox, and the leaders of the
Great Awakening, such as Wesley, Whitefield and Finney did not
believe any of this teaching. However, the important issue is what
did Jesus say about it? Absolutely nothing! He said, "My kingdom
is not of this world." (Jn 18:36)The only way to get into his
kingdom is to be born into it. It is a spiritual kingdom entered
only by a spiritual new birth. (Jn 3:5)

What does the Apostle Paul say about it? Absolutely
nothing!

What do the other Epistle writers say about it? Nothing!

What does the Apostles' Creed say about it? Nothing!

This centuries-old statement of the faith of the Church
declares: "I believe in God, the Father Almighty, Maker of heaven
and earth, and in Jesus Christ, His only Son, our Lord, who was
conceived by the Holy Ghost, born of the Virgin Mary, suffered
under Pontius Pilate, was crucified, dead and buried. The third
day he arose again from the dead, He ascended into heaven, and
sitteth on the right hand of God, the Father Almighty. From thence
He shall come to judge the quick and the dead."

Some teachers would have it read, "From thence he shall come to
set up an earthly kingdom for a thousand years, and after that, he
shall come to judge the quick and the dead."

The earthly kingdom doctrine was taught by the Pharisees. The
Messiah would come, conquer their enemies and set up a literal
kingdom. This is what the disciples had in mind when they asked
Jesus, "Wilt thou at this time restore the kingdom to Israel?"
They did not understand why Jesus did not set about doing it. They
had no conception of a dying Messiah, a resurrection and another
coming. They still did not understand his first coming. Their eyes
were blinded by previous teaching. However, after Pentecost they
never mention again this "doctrine of the Pharisees" that Jesus
had warned them about.

The whole contrived millennial theory of a reign of Christ on
earth depends on a literal and incorrect interpretation of one
portion of Scripture, Rev. 20:1-7.

The word "millennium" is not in the Bible. This symbolical
Scripture, Rev. 20:1-7, cannot all be taken literally. You cannot
bind a spiritual being with a literal chain. Even if it did mean a
literal thousand years, Jesus said, "In the mouth of two or three
witnesses every word may be established." This Scripture is the
only witness. It is dangerous to build a whole doctrine on one
portion of Scripture, especially if it is not backed up by the
Gospel writers.

In Psalm 50:10, it says, "Every beast of the forest is mine and
the cattle on a thousand hills." Does that mean only a thousand?
"God keeps covenant and mercy to a thousand generations." (Dt
7:9.) Does his mercy stop there? Also see Ps 105:8. The thousand
is not literal in any of these. Many scholars believe that it is a
symbolical number representing the indefinite period between
Jesus' first and second coming.

Did Jesus ever offer himself as a king or suggest in the
faintest way that he was going to set up a literal kingdom? He
said to Pilate, "My kingdom is not of this world." "When Jesus
perceived that they would come to take him by force to make him
king, he departed." His offer of the kingdom is the same he made
to Nicodemus at the start of his ministry, "Ye must be born
again." (Jn 3:3, 5,14,15)This is the kingdom that he preached, (Mt
4:20; 9:35; 24:14 and Lk 12:32) and that Paul preached. (Ac 28:31;
Col 1:13) Some say that the Jews refused this so Jesus had to
postpone his kingdom. They try to fit Old Testament Scriptures
about the kingdom into the thousand-year reign, but Jesus' kingdom
in the New Testament is everlasting.

The Apostle Paul does not agree with this modern teaching: (1Th
4:13-17) "Even so them which sleep in Jesus will God bring with
him ...the dead in Christ shall rise first ... THEN we which are
alive and remain shall be caught up together with them in the
clouds to meet the Lord in the air." The rapture and the
revelation happen at the same coming. Compare 1Co 15:23-24:
"Christ the firstfruits, after that those who are Christ's at his
coming, then cometh the end ... when he delivers up the kingdom to
God, even the Father, when he shall have put down all rule and all
authority and power. For he must reign until he hath put all
enemies under his feet." From where does he reign? "Now this man,
after he had offered one sacrifice of sins forever, sat down on
the right hand of God. From henceforth expecting till his enemies
be made his footstool." (Heb 10:12-13; Ps 110:1)There is no time
for a seven-year tribulation or thousand-year reign after Jesus
raises the dead. That is not what the Scripture says. Many people
love the millennium theory and are not impressed when shown that
there is no Scripture to support it. Instead they accept the
teaching of Scofield and others who contradict the Lord Jesus
himself.

Thousands of devout believers have become brainwashed by the
constant repetition of this teaching by evangelists, pastors and
scores of books on prophecy and now base their hopes on man-made
theories.

A new look at what the Scripture actually says should settle
the minds of those who are confused:

He is coming again, "If l go away, I will come again."
(Jn 14:5)

It will be as unexpected as a thief in the night. (1Th 5:2.
)

It will not be secret. (Mt 24:26)

It will be as impossible to hide as lightning. (Mt
24:27)

It will be very noisy. There will be a shout, a voice, and a
trump of God. (1Th 4: 16a-c.)

"The souls ... will God bring with him." (1Th 4:14b)

"And the dead in Christ shall rise first." (1Th 4: 6)

"Then we which are alive and remain shall be caught up
together ... to meet the Lord in the air." (1Th 4: 17)

Then, not seven years later, he will take the resurrected
dead and the living with him.

When will this be? When are the dead
raised?

"I will raise him up at the LAST DAY." Jesus repeats this in Jn
6:40,44 and 54. On the last day, at the last trump, and in the
twinkling of an eye (cf. 1Co 15:52)

"The hour is coming in which all that are in the graves shall
hear his voice, and come forth, they that have done Good unto the
resurrection of life; and they that have done Evil unto the
resurrection of damnation." (Jn 5:28-29) (Jesus said that the good
and bad are raised at the same time.)

In his note (SRB 1967) on Mt 25:32, Scofield states, "This
judgment of individual Gentiles is to be distinguished from other
judgments in Scripture, such as the judgment of the Church, the
judgment of lsrael, and the judgment of the wicked after the
millennium. The time of this judgment is 'when the Son of man
shall come in his glory,' i.e., at the Second Coming of Christ
after the tribulation."

But Paul said, "He hath appointed A DAY in which he shall judge
the world." (Ac 17:31) "We shall ALL stand before the judgment
seat of Christ." (Ro 14:10b.) "It is appointed unto man once to
die, but after this the judgment." (Heb 9:27)

Now, I ask you, if all the dead -- good and bad -- are raised
for judgment on the last day, where do you find all these
different judgments, a seven-year tribulation or a thousand-year
reign of Christ after the judgment? There are no more days after
the last day. Only judgment awaits unbelievers after that. See Mt
13:38-42, 47-49.

The day Noah entered the ark the flood came and destroyed all
who were outside. (Lk 17:26)

"The same day Lot went out of Sodom it rained fire and
brimstone and destroyed them all. Even thus shall it be in the day
when the Son of man is revealed." (Lk 17:29-30) The Scofield notes
could cost those who believe in them their eternal souls. There is
no time to get ready if you miss the "rapture." There will be no
second chance. Books are being written to tell those who miss the
rapture what to do. God help these writers and open their eyes to
the truth.

"All that are in the graves shall hear His voice." (Jn 5:28b,
29) When He comes the door will be shut as Noah's Ark was shut
after Noah's family was inside and the Flood came and destroyed
the ungodly. The ones who are ready are taken, the others are left
-- for certain destruction.

Preachers describe a secret, silent coming of Jesus as a thief
in the night when millions of people will disappear and huge
headlines in the papers will tell of the frantic families whose
loved ones are gone without a trace. Don't you believe it! Jesus
warned against believing any report that He had come secretly for
His coming would be visible as lightning. Paul tells us in 1Th
4:16 that the Lord will descend with a shout, the voice of the
archangel and the trump of God. A very noisy time!

Peter didn't believe in a secret rapture or a literal reign of
Jesus on earth. He wrote in 2Pe 3:10, "But the day of the Lord
will come as a thief in the night [unexpectedly] in the
which the heavens will pass away with a great noise, and the
elements will melt with fervent heat, the earth and the works
therein shall be burned up." Who will be left then to publish a
paper or establish a kingdom? The day after this will never come,
for this is the end of life as we know it. With this word of
Peter's, the whole contrived doctrine goes up in smoke.

The teaching that a terrible tribulation period is coming,
after this secret catching away of the church, keeps people in
great fear. If this were true that the Lord would come after a
seven-year tribulation the exact time of his coming would be
known. Since the two comings idea came from the Scottish girl's
vision and not from the Scripture, you can throw out the whole
argument as to whether Jesus' coming will be pre-, mid- or post-
this seven-year tribulation between the comings. It is sheer
imagination. Jesus said that in the world we would have
tribulation. Around the world many are suffering now for their
faith. But Jesus explicitly said that there never would be a
repeat of the wrath of God poured out in the destruction that was
just ahead for Jerusalem and the people of that very generation to
whom he was speaking. (Mt 24:21) "Thine enemies shall cast a
trench about thee, compass thee round ... lay thee even with the
ground and thy children within thee ... because thou knewest not
the time of thy Visitation." (Lk 19:43-44) He said to the women
following him as he carried the cross, "Weep not for Me; weep for
yourselves and your children." "This generation shall not pass,
till all these things be fulfilled." "I will send them prophets
and apostles and some ye shall slay and persecute; That the blood
of all the prophets which was shed from the foundation of the
world may be required of THIS generation. Verily I say unto you,
it shall be required of THIS generation." They had murdered the
prophets God sent and then brought their rebellion to a climax in
crucifying His Son. Wrath came upon them to the uttermost. (Cf Mt
21:33-45)

He told his followers that when they saw Jerusalem surrounded
with armies, the people in Judea were to flee to the mountains.
(Lk 21:20-21) AND THE CHRISTIANS DID! They fled to Pella in the
Decapolis where King Agrippa opened to them a safe asylum. This
great tribulation was for a certain city, people and nation and
has been fulfilled. The country was left desolate and devoid of
inhabitants for over fifty years. Everything was utterly wiped out
--Israel ceased being a nation. It seemed God's intention that
when the siege came, the city was packed with thousands of people
who had come to celebrate Passover and were destroyed with the
city. The people were killed, starved, crucified or sold into
slavery, and the glorious temple and all it stood for utterly
destroyed. No country or people ever endured the wrath and
judgment that came upon Jerusalem. No wonder Jesus wept over the
city. "This generation shall not pass until all shall be
fulfilled." (Mt 24:34)

"Immediately after the tribulation of those days the sun will
be darkened, the moon will not give her light, and the stars shall
fall from heaven, and the powers of the heavens shall be shaken,"
Mt 24:29. In commenting on this verse, Philip Mauro says,
"Whatever may be the force of the word translated 'immediately,'
it cannot be permitted to displace the tribulation foretold by
Christ as coming and which did come in that generation and to
remove it away off to the end of the age ... All we assert is that
regardless of the nature and severity of afflictions which are yet
to come, that particular "tribulation" the Lord spoke of as the
"great tribulation" and as "the days of vengeance," (Mt 21:21; Lk
21:22, Mk 13:19) was the execution of divine judgment upon
Daniel's people and the holy city for which God used the Roman
armies under Titus in A.D. 70." (Mauro, The 70 Weeks and the Great
Tribulation. pg. 272.)

Since the prophecies were literally fulfilled about the
destruction of Jerusalem and the following verses were not
fulfilled literally as some men assume, then there must be another
interpretation of the prophecies. Such Old Testament symbols as
"The sun shall be darkened, the moon shall not give her light, and
the stars fall from heaven" were used over and over to describe
the breakdown of governments and men in authority. Remember
Joseph's dream? He saw the sun, moon and stars fall down before
him. This was fulfilled later when his father and his brothers
bowed before him in Egypt. The destruction of Jerusalem is shown
by Joel 2:30-31, by wonders in heaven, darkening the sun and the
moon turning to blood. So it seems to apply here concerning the
final destruction and dissolution of the nation. The stars fell
representing the downfall of the leaders.

The Jews and Jesus were familiar with the symbolic language
used by the prophets. The heavenly bodies typified people. "For
the stars of heaven and the constellations thereof shall not give
their light, the sun shall be darkened ... the moon shall not
cause her light to shine." "I will shake the heavens, and the
earth shall remove out of her place ... in the day of his fierce
anger." (lsa 13:10,13) "The heavens shall be rolled together as a
scroll and all their host shall fall down, as the leaf falleth
from the vine" (lsa 34:4) This was a prophecy against ldumea. Also
see Joel 2:30-31; Eze 32:7-8; Amos 8:9 and lsa 41:15-16. "Every
valley shall be exalted, and every mountain and hill made low and
the crooked be made straight" (Isa 40:4) was about the coming of
John the Baptist. God is said to have "come down" in judgment many
times in the Old Testament. Jesus uses the same kind of language
in Jn 14:18, "I will come to you," and in 2Pe 1:16. These comings
were not literal. The destruction of Jerusalem was to be swift as
a vulture (Roman eagle) swoops down on a rotten carcass. The city
was ripe for judgment. Can Mt 24:29 be literal, "Immediately after
the tribulation of those days shall the sun be darkened, and the
moon shall not give her light, and the stars shall fall from
heaven, and the powers of the heavens shall be shaken," any more
than lsa 40:4 was literal and the mountains and valleys moved at
the coming of John the Baptist?

Jesus told Caiaphas that he would see the Son of man sitting on
the right hand of power and coming in the clouds of heaven. (Mt
26:64) He was saying in symbolic language, "You will see my power
manifested." It was seen in the earthquake at Golgotha, darkness
during the crucifixion, the splitting of the veil in the temple
when He died, and the utter destruction of Jerusalem. The sun set
on their kingdom, and it went down in blood as the old system was
wiped out. The Christians who escaped from the destruction must
have felt that Jesus had truly "come down" in judgment,
established his New Covenant, and proved his royal reign. (Ps
18:9) This fulfilled the prophecy, "There be some standing here
which shall see the Son of man coming in His kingdom." (Mt
16:28)

Jesus said, "This generation shall not pass, till all these
things be fulfilled." (Mt 24:34) If they were not fulfilled for
those who look for them with preconceived ideas, there must be a
different interpretation of the prophecies. Jesus predicted a time
would elapse before his Second Coining for the Jews would be
scattered in all nations and Jerusalem would be trodden down until
the times of the Gentiles be fulfilled. The kingdom of heaven was
like a man traveling to a far country, and alter a long time the
Lord would return and reckon with his servants. (Mt 25:14-30) "Ye
know not when the Master cometh." "There will be wars and rumors
of wars, but the end is not yet." (Mk 13:7) No special signs of
warning will be given, only he will come suddenly.

Many denominations have never accepted this prophecy teaching.
Their members know nothing about the "Rapture of the church," two
Second Comings or "the millennium" -- this "other gospel." But the
ones who do teach it are extremely vocal.

The Apostle Paul says, "Though we, or an angel from heaven,
preach any other gospel unto you than that which we have preached
unto you, let him be accursed" (Gal 1:8-9) Then in Acts 20:27,
Paul said, "I have not shunned to declare unto you all the counsel
of God." Paul's teaching of the "whole counsel of God" did not
include two separate comings, an earthly reign for a thousand
years or a rebuilt temple with animal sacrifices. (See Heb 8, 9
and 10, especially vv. 12, 13, 14 of ch. 10) "But this man, after
he had offered one sacrifice for sins forever, sat down on the
right hand of God; from henceforth expecting till his enemies be
made his footstool. For by one offering, he hath perfected forever
them that are sanctified."

It should not take a theologian to figure out that the church
has been sold "another gospel" by teachers who support doctrines
that Jesus warned against. Paul's curse is upon it. If the Lord
has declared the full truth and things that are to come in the
Bible, then all teaching and doctrines that are different from
this is heresy, every one teaching it is a false prophet -- though
perhaps unknowingly. Then the postponed earthly kingdom also must
be classed with false theories and speculations of men.

Many follow Scofield only because that was their early training
and is the source of their financial support. They have followed
in the error of the rapturists not realizing that they are in
error, but longing to serve the Lord. So God brings them to a
place of usefulness. He does not honor the error, but the Lord has
given freedom, and they must find the truth. Those that rise up
against God in the vanity of their own minds and false doctrine
and exalt their imagination above the Word of God, he will laugh
to scorn. Now is coming the shaking; now is coming the loosing
when the bands of deception are being loosed. Many leaders are
seeing it, for it is happening now. Those that are in error would
like to have the place of accepted and unchallenged teachers. They
shall not have it. The Sword of the Lord is in this battle for
truth, and it cannot be sheathed by man.

God put the ministry gifts in the church: apostles, prophets,
teachers, miracles, gifts of healing, helps, governments, and
diversities of tongues. (1Co 12:28) Scofield took it upon himself
to remove them, SCOFIELD note (SRB 1917,1967) on 1Co 14:1-2,
"Tongues and the sign gifts are to cease." Thus he takes the
spiritual equipment that the Holy Spirit provided for Christians
to carry on his work and leaves them sitting at a bus stop waiting
for the Lord to snatch them out of the mess the world is in by a
secret rapture. They forget that Jesus is to sit at the right hand
of the Father until all enemies are put under his feet.

The very truth of the Bible has been destroyed. The alarm
should have been sounded in 1909 when the boundaries were broken
on all sides and the church accepted unscriptural teaching as
truth.

We must take back our Bibles and return to apostolic
foundations.

The Word is clear and specific. To put the 70th week off to the
end of time takes the heart out of the gospel and makes a mockery
of the Visitation of the Messiah who wrought our salvation in that
one special week. It is time for all the church to search the
Scriptures deeply, do some research on church history and re-think
its positions on prophecy.